jÄ«vera - of the living entities; nistÄra - deliverance; lÄgi' - for the matter of; sÅ«tra - the VedÄnta-sÅ«tra; kaila - made; vyÄsa - ÅšrÄ«la VyÄsadeva; mÄyÄvÄdi - of the impersonalists; bhÄá¹£ya - commentary; Å›unile - if hearing; haya - becomes; sarva-nÄÅ›a - all destruction.
“ŚrÄ«la VyÄsadeva presented the VedÄnta philosophy for the deliverance of conditioned souls, but if one hears the commentary of Åšaá¹…karÄcÄrya, everything is spoiled.
Factually, the devotional service of the Lord is described in the VedÄnta-sÅ«tra, but the MÄyÄvÄdÄ« philosophers, the Åšaá¹…karites, prepared a commentary known as ÅšÄrÄ«raka-bhÄá¹£ya, in which the transcendental form of the Lord is denied. The MÄyÄvÄdÄ« philosophers think that the living entity is identical with the Supreme Soul, Brahman. Their commentaries on the VedÄnta-sÅ«tra are completely opposed to the principle of devotional service. Caitanya MahÄprabhu therefore warns us to avoid these commentaries. If one indulges in hearing the Åšaá¹…karite ÅšÄrÄ«raka-bhÄá¹£ya, he will certainly be bereft of all real knowledge.
The ambitious MÄyÄvÄdÄ« philosophers desire to merge into the existence of the Lord, and this may be accepted as sÄyujya-mukti. However, this form of mukti means denying one’s individual existence. In other words, it is a kind of spiritual suicide. This is absolutely opposed to the philosophy of bhakti-yoga. Bhakti-yoga offers immortality to the individual conditioned soul. If one follows the MÄyÄvÄdÄ« philosophy, he misses his opportunity to become immortal after giving up the material body. The immortality of the individual person is the highest perfectional stage a living entity can attain.
