7.101
krsne bhakti kara--ihaya sabara santosa
vedanta na suna kene, tara kiba dosa
SYNONYMS
krsne—unto Krsna; bhakti—devotional service; kara—do; ihaya—in this matter; sabara—of everyone; santosa—there is satisfaction; vedanta—the philosophy of the Vedanta-sutra; na—do not; suna—hear; kene—why; tara—of the philosophy; kiba—what is; dosa—fault “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-sutra? 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 the Vedanta-sutra.
In other words, Mayavadi sannyasis accept the meanings expressed in the explanations of the Vedanta-sutra by Sankaracarya, which are based on monism.
Thus they explain the Vedanta-sutra, the Upanisads and all such Vedic literature 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-sutra and Upanisads, as presented by Sri Sankaracarya in his Sariraka-bhasya commentary, are the only sources of Vedic evidence.
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 commentaries are based on the philosophy of duality.
Monist philosophers like Sankaracarya 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 themselves 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 kevaladvaita, exclusive monism.
Accepting this system of philosophy as the pure understanding of the 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 a body made of maya, and the loving service of the Lord executed by devotees is also maya.
They consider such devotional service to be an aspect of fruitive activities (karma-kanda).
According to their view, bhakti consists of mental speculation or sometimes meditation.
This is the difference between the Mayavadi and Vaisnava philosophies.