View source for Prakasananda Sarasvati also admitted that because Sankaracarya wanted to establish his philosophy of monism, therefore he had to cover the real meaning of Vedanta-sutra

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[[Category:Prakasananda Sarasvati]]
[[Category:Admit]]
[[Category:Because]]
[[Category:Sankaracarya]]
[[Category:Want To]]
[[Category:Establish]]
[[Category:Philosophy of Monism]]
[[Category:Therefore]]
[[Category:Covering]]
[[Category:Real Meaning]]
[[Category:Vedanta-sutra]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Sri Caitanya-caritamrta Lectures</h3>
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Śaṅkarācārya wanted that there is only one Brahman, and we are also Brahman, but he wanted his philosophy of monism. Dualism, God and living entity separate, they do not admit. They admit that God and living entity the same. It is simply for the time being covered, which is called māyā. Māyāvāda philosophy. So the Prakāśānanda Sarasvatī also admitted that because Śaṅkarācārya wanted to establish his philosophy of monism, therefore he had to cover the real meaning of Vedānta-sūtra.
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[[Vanisource:670124 - Lecture CC Madhya 25.40-50 - San Francisco|670124 - Lecture CC Madhya 25.40-50 - San Francisco]]
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There are different species; we have discussed. Even in human society there are some species, or class, that it is not possible for them to understand what is God at all. Not even the idea. Generally, even the aborigines, they have got some sense of God. Whenever they find something extraordinary, just like lightning or a great hill or a great tree, they offer their respect. So that is sense of God. Sense of God is there in everyone's heart. Unless he is an animal, everyone heart there is. Artificially, we try to drive away this obedience.

But there are other . . . even in the civilized society, there are persons, they are put into such a circumstances that they will never be able to understand what is God consciousness or what is Kṛṣṇa consciousness. They are so misfortunate. And as soon as one becomes godless or forgetful (of) his eternal relationship with God, then his life is immediately condemned.

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:sūtrera pariṇāma-vāda tāhā nā māniyā
:vivarta-vāda sthāpe vyāsa bhrānta baliyā 
:([[Vanisource:CC Madhya 25.41|CC Madhya 25.41]])
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:ei ta' kalpita arthamane nāhi bhāya

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:śāstra chāḍi kukalpanā pāṣaṇḍe bujhāya 
:([[Vanisource:CC Madhya 25.42|CC Madhya 25.42]])
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So that disciple of Prakāśānanda Sarasvatī admitted that godlessness in Vedānta-sūtra is not the purpose. Actually, by misinterpreting the Vedānta-sūtra they want to establish that "There is no God; we are God." So after explanation of Caitanya Mahāprabhu, at least there was one convert amongst all the sannyāsīns, and he was glorifying Caitanya Mahāprabhu. Eta sei kare kṛṣṇa-saṅkīrtana ([[Vanisource:CC Madhya 25.46|CC Madhya 25.46]]). And while he was glorifying Lord Caitanya, automatically he began to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Śuni' prakāśānanda kichu kahena vacana ([[Vanisource:CC Madhya 25.46|CC Madhya 25.46]]).

When his disciple was glorifying Lord Caitanya and His process of teaching, his spiritual master, Prakāśānanda—said like this, ācāryera āgraha-advaita-vāda sthāpite ([[Vanisource:CC Madhya 25.47|CC Madhya 25.47]]). He admitted . . . Ācārya means Śaṅkarācārya. He means here Śaṅkarācārya. Śaṅkarācārya wanted that there is only one Brahman, and we are also Brahman, but he wanted his philosophy of monism. Dualism, God and living entity separate, they do not admit. They admit that God and living entity the same. It is simply for the time being covered, which is called māyā. Māyāvāda philosophy. So the Prakāśānanda Sarasvatī also admitted that because Śaṅkarācārya wanted to establish his philosophy of monism, therefore he had to cover the real meaning of Vedānta-sūtra.

Tāte sūtrārtha vyākhyā kare anya rīte jani ([[Vanisource:CC Madhya 25.47|CC Madhya 25.47]]). Anya rīte: in a different interpretation. He was a very learned scholar. If a scholar likes to present something in a different way . . . just like an expert lawyer, he can get out of the entanglement of law by jugglery of words and interpretation, he is called a big lawyer; similarly, there are philosophers who can put different theories and not admit the existence of God.

So Śaṅkarācārya's real purpose was "No existence of God," because he had a very thankless task. He was dealing with the persons who are Buddhists. They did not believe anything except matter. So for them, to establish that there is God, it is very difficult. Therefore he adopted this means that "There is no separate God. We are all God. You are God, I am God."

And a demonic person, if he is addressed, "Oh, you are God," oh, he becomes very happy, because he does not become responsible to any higher authority. He becomes God. He can do anything. He can perform any nonsense. Nobody is going to punish him. It is very nice theory, that "I have become God. Because I have no more . . ."

Suppose you yourself become the government of United States. Then you can do anything. It is very nice. "I am everything—I am president, I am secretary, I am everything. Therefore who is going to check me? I can do any nonsense." This is the basic principle of godlessness—to avoid the higher authority. Just like already in your country, that class of youngsters who are defying any authority. Not only in your country; in other countries also—that has become a fashion, to defy authorities. So this godlessness is also like that, to defy the Supreme Personality of Godhead.
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