Personal and Impersonal Realization 231

of the material modes of Nature. The form beyond the modes of material
Nature is not exactly like the form of this material world, but there is form,
which is called spiritual form. That spiritual form cannot be compared with
any one of these material forms. Anyone, therefore, who does not agree to
accept the spiritual Form of the Supreme Lord, is counted among the atheists.
Lord Buddha did not accept these Vedic principles, and therefore the Vedic
teachers considered Him an atheist. Although Mayavadi philosophers do
pretend to accept the Vedic principles, they indirectly preach the Buddhist
philosophy or atheistic philosophy, without acceptance of the Supreme
Personality of Godhead. This philosophy is inferior to Buddha’s philosophy,
which directly denies the Vedic authority; for the Mayavadi philosophy is
disguised as Vedanta philosophy, and is thus more dangerous than Buddhism
or atheism.

Vedanta Sutra is purely compiled by Vyasadeva for the benefit of all living
entities in order to understand the philosophy of Bhakti Yoga. Unfortunately,
the Mayavadi commentary, Sarirakabhasya, has practically defeated the purpose
of the Vedanta Sutra. In the Mayavadi commentary, the spiritual, transcendental
Form of the Supreme Personality of Godhead has been denied and the Supreme
Brahman has been dragged down to a level equal with the individual Brahman,
the living entity. Both of them have been denied the spiritual form of individu-
ality, although it is clearly stated that the Supreme Lord is the One Supreme
Living entity, and the living entities are many. Therefore, to consider the
commentary of the Mayavadi philosophy on the Vedanta Sutra is always dan-
gerous. The danger is in the false understanding of the living entity as equal
to the Supreme Lord. A living entity can thus be falsely directed; and as a result
he can never come to his actual position, his eternal activity in Bhakti Yoga.
In other words, the Mayavadi philosophy has rendered the greatest disservice
to humanity by promoting the impersonal view of the Supreme Lord. These
philosophers are depriving human society of the real message of the Vedanta
Sutra.

From the very beginning of the Vedanta Sutra it is accepted that the cosmic
manifestation is a display of the energy of the Supreme Lord. In the very
beginning, Janmadyasya, it is described that the Supreme Brahman is That
from Whom everything is taking appearance. Everything is being maintained
and everything is dissolved in Him. The Absolute Truth is the Cause of Crea-
tion, Maintenance, and Dissolution. The cause of the fruit is the tree. When
the tree produces a fruit it does not mean that the tree is impersonal. The tree
produces many hundreds and thousands of fruits but it remains as it is. The
