232 Teachings of Lord Chaitanya

fruit is produced, developed, stays for some time, dwindles, and then vanishes.
That does not mean that the tree has vanished. From the very beginning,
therefore, the purpose of the Vedanta Sutra is the exposition of the doctrine
of by-products. These activities of production, maintenance and dissolution
are going on by the inconceivable energy of the Supreme Lord. The cosmic
manifestation is a transformation of the energy of the Supreme Lord, although
the energy of the Supreme Lord and the Supreme Lord Himself are non-
different and inseparable. An example is the touchstone which produces great
quantities of gold by contact with iron—but still the touchstone remains as
it is. The Supreme Lord, therefore, in spite of His producing the huge material
cosmic manifestation, is always in His transcendental Form.

Mayavadi philosophy has the audacity to decline acceptance of the purpose
of Vyasadeva, as explained in the Vedanta Sutra, and has tried instead to esta-
blish transformation of the Supreme: a doctrine of transformation by imagina-
tion. According to Mayavadi philosophy, the cosmic manifestation is a
transformation of the Absolute Truth, and the Absolute Truth has no separate
existence. This is not the message of the Vedanta Sutra. This transformation has
been explained by Mayavadi philosophers as false; but it is not false—it is
temporary. Mayavadi philosophy says that the Absolute Truth is the only
truth, and this manifestation of the world is false, Actually it is not so. The
material contamination is not false; it is relative truth, and therefore it is tem-
porary.

Pranava or Omkara is the chief indication of Vedic hymns, and Omkara
is considered as the sound Form of the Supreme Lord. From Omkara, all
Vedic hymns have emanated, and the world has also emanated from the
Omkara sound. The world Tatvamasi, picked up from the Vedic hymns, is
not the chief word, but it is an explanation of the constitutional position of
the living entity. The meaning of this Tatvamasi is that the living entity is
a spiritual particle of the Supreme spirit; but this is not the chief motif of the
Vedanta or Vedic literature. The chief sound representation of the Supreme
is Omkara.

All these faulty explanations of Vedanta Sutra are atheism. The Mayavadi
philosophers do not agree to accept the eternal, transcendental Form of the
Supreme Lord and they are therfore unable to be engaged in real devotional
service. The Mayavadi philosopher is ever bereft of Krishna Consciousness
and Krishna’s devotional service. The pure devotee of the Personality of
Godhead never accepts the Mayavadi philosophy as an actual path to trans-
scendental realization. The Mayavadi philosophers are hovering on the moral
