māyāvādi-bhāṣya śunile haya sarva-nāśa

“Ś rī la Vyā sadeva presented the Vedā nta philosophy for the deliverance of conditioned souls, but if one hears the commentary of Ś aṅ karā cā rya, everything is spoiled.

A. -pr. -bh.: …Due to pride accompanying the ambition to be nondifferent from Brahman, pure devotion is destroyed and there is no actual recognition for the Lord.

TEXT 173

“The theory of illusion can be applied only when the living entity identifies himself with the body. As far as the cosmic manifestation is concerned, it cannot be called false, although it is certainly temporary.

Purp.: (to text 172)... It is not that the Lord undergoes direct transformation, which is called pariṇ ā ma-vā da. However, being very anxious to protect Ś rī la Vyā sadeva from criticism, Ś aṅ karā cā rya became a pseudo gentleman and put forward his theory of illusion (vivarta-vā da). Ś aṅ karā cā rya concocted this meaning of pariṇ ā ma-vā da, and by word jugglery he endeavored very hard to establish pariṇ ā ma-vā da as vivarta-vā da.

(to text 173)... The Mā yā vā dī philosophers, devoid of true understanding, have confused the theory of illusion and the theory of the cosmic manifestation by word jugglery. The theory of illusion can be applied to a person who identifies himself with the body. …

Anubh.: …mayavadi jiva-svarupe o visver svarupe ‘vivarta’ vicar koren, kintu ubhoe-i sakti-parinama. […Mā yā vā dī s consider the form of the living entity as well as the form of the universe to be an illusion but both are actually transformations of the Lord’s energy. ]

TEXT 174

‘praṇ ava’ ye mahā -vā kya——ī ś varera mū rti

praṇ ava haite sarva-veda, jagat-utpatti

“The transcendental vibration oṁ kā ra is the sound form of the Supreme Personality of Godhead. All Vedic knowledge and this cosmic manifestation are produced from this sound representation of the Supreme Lord.

Purp.: Oṁ kā ra is the representation of the Supreme Personality of Godhead in sound. This form of His holy name is accepted as the transcendental vibration (mahā -vā kya) by virtue of which the temporary material manifestation has come into being. If one takes shelter of the sound representation of the Supreme Personality of Godhead (oṁ kā ra), he can realize his constitutional identity and engage in devotional service even though in conditioned life.

Anubh.: ‘praṇ ava’ – isvarer nama-vigraha; uha-i mahā -vā kya. nama-svarupa ‘omkara’ hoite ei nasvara-jagate thaka-kale-o vivarta-buddhi charile aprakrto svaruper udoe hoe. […From the Lord’s name omkara arises one’s transcendental svarupa even while one resides in this temporary world, if he rejects the theory of illusion. ]

TEXT 175

“The subsidiary vibration tat tvam asi [“you are the same”] is meant for the understanding of the living entity, but the principal vibration is oṁ kā ra. Not caring for oṁ kā ra, Ś aṅ karā cā rya has stressed the vibration tat tvam asi. ”

A. -pr. -bh.: For understanding the spiritual position of the living entity, the vibration tat tvam asi is available at a peripheral part of the Vedas; it is not the mahā -vā kya.

Teachings of Lord Caitanya (ch. 25): ... Praṇ ava, or oṁ kā ra, is the chief vibration found in the Vedic hymns, and oṁ kā ra is considered to be the sound form of the Supreme Lord. From oṁ kā ra all Vedic hymns have emanated, and the world itself has also emanated from this oṁ kā ra sound. The words tat tvam asi, also found in the Vedic hymns, are not the chief vibrations but are explanations of the constitutional position of the living entity. Tat tvam asi means that the living entity is a spiritual particle of the supreme spirit, but this is not the chief motif of the Vedā nta or Vedic literatures. The chief sound representation of the Supreme is oṁ kā ra...

TEXT 180

“Actually there is no fault on the part of Ś aṅ karā cā rya. He simply carried out the order of the Supreme Personality of Godhead. He had to imagine some kind of interpretation, and therefore he presented a kind of Vedic literature that is full of atheism.

Anubh.: In the first part of Kurma Purana, verses 16. 115-117, the Supreme Lord says:

tasmad hi veda-vahyanam raksanarthaya papinam

vimohanaya sastrani karisyasi vrsa-dhvaja

evam sancodito rudro madhavenasurarina

cakara moha-sastrani kesavo ’pi sive sthitah

kapalam nakulam vamam bhairavam purva-pascimam

pancaratra pasu-patam tathanyani sahasrasah

TEXT 181

“[Addressing Lord Ś iva, the Supreme Personality of Godhead said: ] ‘Please make the general populace averse to Me by imagining your own interpretation of the Vedas. Also, cover Me in such a way that people will take more interest in advancing material civilization just to propagate a population bereft of spiritual knowledge. ’

Anubh.: Pure devotion is covered by the activities meant for the enjoyment of the material existence on the strength of mere seminal considerations based on the bodily conception of life.

TEXT 198

Ś rī Caitanya Mahā prabhu explained the meaning of the verse by giving evidence concerning Ś ukadeva Gosvā mī and the four ṛ ṣ is Sanaka, Sanat-kumā ra, Sanā tana and Sanandana. Thus the Lord gave various meanings and explanations.

Purp.: … The conclusion is that the transcendental bliss experienced in the service of the Lord must be superior to brahmā nanda, the bliss derived from realizing the impersonal Brahman.

Anubh.: …Madhya 17. 139:

brahmā nanda haite pū rṇ ā nanda kṛ ṣ ṇ a-guṇ a

ataeva ā karṣ aye ā tmā rā mera mana

[“The transcendental qualities of Ś rī Krsna are completely blissful and relishable. Consequently Lord Krsna’s qualities attract even the minds of self-realized persons from the bliss of self-realization. ”]

See Bhag. 3. 15. 43 [“When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding. ”].

TEXT 219

aruṇ odaya-kā le haila prabhura ā gamana

sei-kā le bhaṭ ṭ ā cā ryera haila jā garaṇ a

aruṇ a-udaya—before sunrise; kā le—at the time; …

He arrived at the Bhaṭ ṭ ā cā rya’s house a little before sunrise, just when the Bhaṭ ṭ ā cā rya was arising from bed.

Anubh.: aruṇ a-udaya kā la is how they call the four daṇ ḍ as of time (one daṇ ḍ a equals twenty-four minutes) before sunrise.

TEXT 263

Sā rvabhauma Bhaṭ ṭ ā cā rya replied, “The awakening of pure love of Godhead, which is the result of devotional service, far surpasses liberation from material bondage. For those averse to devotional service, merging into the Brahman effulgence is a kind of punishment. ”

A. -pr. -bh.: bhattacarya kohilen – (prema) bhaktii bhaktir sarvottama phol, mukti bhaktir phol noe. bhagavad-bhakti-vimukh puruser pokse sayujya-mukti kebol ek-prokar danda.

Anubh.: In the Laghu-bhagavatamrta, composed by Sri Rupa Gosvami, in connection with the description of Brahma-loka, there is this couplet:

bhakter avyabhicarayah prema-sevaiva yat phalam

kevalam brahma-bhavas tu vidvesenapi labhyate

[Follows a Sanskrit quote from the commentary written by Baladeva Vidyabhusana, including the verse quoted by SP – ]

Purp.: In the Brahmā ṇ ḍ a Purā ṇ a it is said:

siddha-lokas tu tamasaḥ pā re yatra vasanti hi

siddhā brahma-sukhe magnā daityā ś ca hariṇ ā hatā ḥ

“In Siddhaloka [Brahmaloka] there live two kinds of living entities—those who are killed by the Supreme Personality of Godhead due to their having been demons in their previous lives and those who are very fond of enjoying the impersonal effulgence of the Lord. ” …

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