292 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
ye ‘nye ‘ravindaksa vimukta-maninias
tvayy asta-bhavad avisuddha-buddhayah
druhya krcchrena pararn padam tatah
patanty adho ‘nadrta- yusmad-anghrayah
The intelligence of the Mayavadis is not purified; therefore even though they
practice austerities for self-realization, they cannot remain within the impersonal
brahmajyoti. Consequently, they fall down again into this material world.

The Mayavadis’ conception of spiritual existence is almost identical to the
negation of material existence. The Mayavadis believe that there is nothing posi-
tive in spiritual life. As a result, they cannot understand devotional service or the
worship of the Supreme Person, sac-cid-dnanda-vigraha. The Mayavadi philoso-
phers consider Deity worship in devotional service to be pratibimba-vada, or the
worship of a form that is the reflection of a false material form. Thus the Lord’s
transcendental form, which is eternally blissful and full of knowledge, is unknown
to Mayavadi philosophers. Although the term Bhagavan is explicitly described in
Srimad-Bhagavatam, they cannot understand it. Brahmeti paramatmeti bhagavan
iti sabdyate: “The Absolute Truth is called Brahman, Paramatma and Bhagavan.”
(Bhag. 1.2.11) The Mayavadis try to understand Brahman only, or, at the most,
Paramatma. However, they are uriable to understand Bhagavan. Therefore the
Supreme Personality of Godhead, Krsna, says: mayaydpahrta-jfianah. Because of
the Mayavadi philosophers’ temperament, real knowledge is taken from them. Be-
cause they cannot receive the mercy of the Lord, they will always be bewildered
by His transcendental form. Impersonal philosophy destroys the three phases of
knowledge —jfidna, jfieya and jfdta. As soon as one speaks of knowledge, there
must be a person who is the knower, the knowledge itself and the object of
knowledge. Mayavada philosophy combines these three categories; therefore the
Mayavadis cannot understand how the spiritual potencies of the Supreme Per-
sonality of Godhead act. Because of their poor fund of knowledge, they cannot
understand the distinction in the spiritual world between knowledge, the knower
and the object of knowledge. Because of this, Sri Caitanya Mahaprabhu considers
the Mayavadi philosophers more dangerous than the Buddhists.

TEXT 169
Hess forata mfr yx Caer TH
ararathe-Sty wface aa ase 1 swt
jivera nistara lagi’ sdtra kaila vydsa
mayavadi-bhasya sunile haya sarva-nasa
