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Imported quote 15242 Sri Caitanya Mahaprabhu is herein pointing out to the brahmana that Mayavadi philosophers cannot understand that the living entity is equal in quality with the Supreme Personality of Godhead. Because they do not accept this, they think that the living entity has been falsely divided from the original Brahman due to being conditioned by maya. Mayavadis believe that the Absolute Truth is ultimately impersonal. When an incarnation of God or God Himself comes, they think He is covered by maya. In other words, Mayavadi impersonalists think that the Lord's form is also a product of this material world. Due to a poor fund of knowledge, they cannot understand that Krsna has no body separate from Himself. His body and Himself are both the same Absolute Truth. Not having perfect knowledge of Krsna, such impersonalists certainly commit offenses at His lotus feet. Therefore they do not utter the original name of the Absolute Truth, Krsna. In their impersonal way, they utter the name of impersonal Brahman, spirit soul. In other words, they indulge in indirect indications of the Absolute Truth. Even if they happen to utter the name of Govinda, Krsna or Madhava, they still cannot understand that these names are as good as Govinda, Krsna or Madhava the person. Because they are ultimately impersonalists, their uttering of the personal name has no potency. Actually they do not believe in Krsna but consider all these names to be material vibrations. Not being able to appreciate the holy name of the Lord, they simply utter indirect names like Brahman, atma and caitanya.
(More...) The Absolute Truth of eternity, knowledge and bliss is Brahman. Ignorance and all products of ignorance are non-Brahman. According to Mayavadi philosophers, Vedanta means the Sariraka commentary of Sankaracharya. By "Vedanta" and "Upanishads," impersonal philosophers mean "according to the commentary of Sankaracharya," the greatest teacher of Mayavadi philosophy. After Sankaracharya came Sadananda Yogi, who said that Vedanta and Upanishads should be understood through the commentary of Sankaracharya. Factually, it is not so; for the Vedanta philosophy or the Upanishads there are many other commentaries made by the Vaishnava Acharyas, rather than those of Sankaracharya. Mayavadi philosophers influenced by Sankaracharya do not find any importance in the different Vaishnava philosophical understandings.
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