गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

according to the opinion of the followers of Śaṅkarācārya's purport as explained by him in Śārīraka-bhāṣya. Besides the Śārīraka-bhāṣya of Śaṅkarācārya there are many other atheistic schools preaching Vedānta on the basis of godlessness. One of the prominent followers of Śaṅkarācārya, namely Sadānanda Yogīndra, has compiled his book known as Vedānta-sāra, in which he writes to prove that the to understand both the upaniṣads and the Vedānta-sūtra, Śaṅkarācārya's Śārīraka- bhāṣya is the only means. This is the claim of monopoly by the māyāvāda school. Actually Vedānta-sūtra has many commentaries and all those commentaries are not on the basic principal of monism or impersonalism. All the prominent ācāryas of the different vaiṣṇava-sampradāyas have complied commentaries on Vedānta-sūtra, but they do not follow the principles of the Śaṅkarite school. On the other hand the impersonalist monists stress more on non-duality. Generally they declare themselves God and there is no existance of God separately. The monistic school does not recognize the Vedānta commentaries presented by the Vaiṣṇava ācāryas, known as the śuddhādvaita, viśiṣṭādvaita and dvaitādvaita, as well as the inconceivably-one-and-different philosophy of Lord Caitanya, known as acintyābhedābheda-tattva. According to them the monistic commentary on Vedānta-sūtra is final, Lord Kṛṣṇa has a material body, and the followers of the philosophy of Kṛṣṇa Consciousness are not transcendentalists. Vedānta means the last word in the matter of pursuing knowledge. Everyone is pursuing some sort of knowledge. There are universities, institutions, and many educational establisments pursuing knowledge, but Vedānta means the last word in the pursuit of knowledge. This last word in the pursuit of knowledge is explained in the Bhagavad-gītā by Lord Kṛṣṇa. The purpose of Vedic knowledge is to understand Kṛṣṇa. The exact words in the 15th Chapter of Bhagavad-gītā are sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. "the Lord is situated in everyone's heart. He gives intelligence and delusion. He is the original source of knowledge. He is the goal of knowledge. He is the compiler of Vedānta-sūtra, and He knows what is Vedānta.." These words are a very significant explanation of Vedānta-sūtra by Kṛṣṇa himself. In another place also He has referred to the Vedānta-sūtra by saying, "By the course of Brahma-sūtra one can actually understand what is the philosophy of Bhagavad-gītā." Bhagavad-gītā and Vedānta-sūtra are very intimately interrelated. To understand Vedānta-sūtra rightly is to understand Bhagavad-gītā rightly. The word sūtra means "summarized code". In the Skanda and Vāyu Purāṇas the word sūtra is explained as "when a thesis is presented in few words, but with great volumes of meaning and, when understood, is very beautiful." Mentioned herein are the names of different commentaries on Vedānta-sūtra by different ācāryas. This Śārīraka-bhāṣya of Śaṅkarācārya is also known as Vedānta-siddhānta. The summary of non-dualism philosophy expounded by Śaṅkarācārya is as follows. According to this philosophy there is only the Absolute Truth. To this philosophy the living entity is Brahman and the cosmic manifestation is false. The example of reality and falsity is given by them in the comparison of mistaking a serpent and a rope. In the darkness, in illusion, a rope may be accepted as a serpent. When one comes to his senses he understands that the rope was not a serpent. Then the "serpent" becomes false. Similarly, according to Śaṅkara's philosophy this cosmic manifestation actually is not. Māyā means “What is not." Ma means "not" and ya means "this". In other words the phenomenal