82 Sr7-Caitanya-caritamrta

krsne bhakti kara—ihaya sabara santosa
vedanta na suna kene, tara kiba dosa

SYNONYMS

krsme—unto Krsna; bhakti—devotional service; Rara—do; ihaya—in this matter;
sabara—of everyone; santosa—there is satisfaction; vedanta—the philosophy of
Vedanta-sutra; na—do not; suna—hear; Rene—why; tara—of the philosophy; kiba—
what is; dosa—fault.

TRANSLATION

“Dear sir, there is no objection to Your being a great devotee of Lord Krsna.
Everyone is satisfied with this. But why do You avoid discussion on the Vedanta-
siitra? What is the fault in it?”

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura comments in this connection ,‘Mayavadi
sannyasis accept that the commentary by Sri Sankaracarya known as Sariraka-
bhasya gives the real meaning of Vedanta-sutra. \n other words, Mayavadi
sannyasis accept the meanings expressed in the explanations of Vedanta-sutra
by Sankaracarya, which are based on monism. Thus they explain _Vedanta-
sutra, the Upanisads and all such Vedic literatures in their own impersonal way.”
The great Mayavadi sannyasi Sadananda Yogindra has written a book known as
Vedanta-sara in which he writes:

vedanto nama upanisat-pramanam
tad-upakarini sariraka-sutradini ca

According to Sadananda Yogindra, the Vedanta and Upanisads, as presented by Sri
Sankaracarya in his Sariraka-bhasya commentary, are the only sources of Vedic evi-
dence. Actually, however, Vedanta refers to the essence of Vedic knowledge, and it
is not a fact that there is nothing more than Sankaracarya’ s Sariraka-bhasya. There
are other Vedanta commentaries written by Vaisnava acaryas, none of whom follow
Sri Sankaracarya or accept the imaginative commentary of his school. Their com-
mentaries are based on the philosophy of duality. Monist philosophers like Sankar-
acarya and his followers want to establish that God and the living entity are one,
and instead of worshiping the Supreme Personality of Godhead they present them-
selves as God. They want to be worshiped as God by others. Such persons do not
accept the philosophies of the Vaisnava acaryas, which are known as suddhadvaita
(purified monism), Suddha-dvaita (purified dualism), visistadvaita (specific monism),
dvaitadvaita (monism and dualism) and acintya-bhedabheda (inconceivable oneness
and difference). Mayavadis do not discuss these philosophies, for they are firmly
convinced of their own philosophy of keva/advaita, exclusive monism. Accepting
this system of philosophy as the pure understanding of Vedanta-sutra, they believe
that Krsna has a body made of material elements and that the activities of loving
service to Krsna are sentimentality. They are known as Mayavadis because according
to their opinion Krsna has abody which is made of maya, and the loving service of the
