The demons . . . the Kṛṣṇa, Lord Kṛṣṇa personally says that tān ahaṁ dviṣataḥ krūrān: Those who are such envious upon the Supreme Personality of Godhead, the result is that they are thrown into perpetual ignorance, and born life after life where they cannot understand what is God. Because they want to forget God, therefore God puts them into such condition that they will never be able to understand what is God. This is the version from Bhagavad-gītā by the Supreme Personality of Godhead.
That means the condition of the atheist are always abominable. Tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān. Saṁsāreṣu. Saṁsāra means this material entanglement. This is called saṁsāra. And narādhama. They are called the lowest of the humankind, because human life is especially meant for God realization, self-realization. So instead of realizing oneself and the Supreme Self, if one derides, doesn't want to understand what is God, what is God consciousness, what is Kṛṣṇa, he is to be understood as the lowest of the mankind, narādhama. Adhama means lowest. Or, in other words, he is an animal in the form of a man. Narādhameṣu. And birth after birth, such atheist is put into the species of life where there is no chance of understanding God.
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.
- sūtrera pariṇāma-vāda tāhā nā māniyā
- vivarta-vāda sthāpe vyāsa bhrānta baliyā
- (CC Madhya 25.41)
- ei ta' kalpita arthamane nāhi bhāya
- śāstra chāḍi kukalpanā pāṣaṇḍe bujhāya
- (CC Madhya 25.42)
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 (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 (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 (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.