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

activities of the living entity in the spirit of enjoyment in the material world, his
infinitesimal quality, or his minuteness, or his inumerableness, are only
designations of the false māyā.
An example in this connection given by the māyāvādī philosophers is that ,
when reflected by a red flower, crystal glass appears to be red, although this has
nothing to do with the redness of the glass. It is completely different from the
color. Similarly, the living entity in the contamination of māyā becomes active, or
becomes an enjoyer, or becomes infinitesimal, or in other words becomes
individual. All these things are artificial color reflection only. Actually, a living
entity is pure Brahman. This theory of reflection is called pratibimbavāda.
According to this philosophy, transcendentally there is no difference between the
Absolute Truth, the living entities, and material nature.
This non-differentiation between the Absolute Truth, the living entities, and
the cosmic manifestation, is exemplified by the māyāvādī philosopher by the
following example of the entire sky and the pot. The sky in the pot and the entire
sky are the same. But the sky within the pot appears to be limited on account of
being designated by the pot cover. When the pot is broken, or the illusion of māyā
is dissipated, there is no such difference that this pot is different from that pot, or
this sky is different from that sky. According to Śaṅkarācārya this cosmic
manifestation is also māyā. When these material elements dissappears, then only
existential Brahman will remain. Therefore, Brahman is truth and this cosmic
manifestation is false.
Śaṅkarācārya does not accept the theory of transformation, as the Vaiṣṇava
ācāryas, do. The theory of transformation is explained in this way. Just as milk is
transformed into yogurt under certain conditions, but yogurt cannot be
transformed again into milk, nor can it be used as milk, in the same way the living
entities cannot become the Supreme Absolute Truth. This theory of transformation
is not accepted by the mayavādī philosopher.
Actually, this kind of propaganda by Śaṅkarācārya was done under Supreme
order to dissipate the dark Buddhist philosophy and to establish the Vedic
philosophy, the Absolute truth. According to Śrī Caitanya Mahāprabhu, Śaṅkara's
māyāvāda philosophy is another edition of Buddha's philosophy. Buddha's
philosophy of voidness is almost equal to the impersonal philosophy of Śaṅkara.
Therefore, according to Śaṅkara's philosophy, impersonal non-variegatedness is
the ultimate stage of perfect knowledge.
The greatest opposition was offered by Śrī Rāmānujācārya to the Śaṅkara
philosophy. Rāmānuja's philosophy is known as viśiṣṭādvaitavāda. This doctrine of
viśiṣtādvaitavāda was not newly presented by Śrī Rāmānujācārya, but before him
there were other exponents of this doctrine and they are known as Nāthamuni and
Yāmunācārya.
The basic principle of the viśiṣṭādvaitavāda doctrine is that in God's creation
there is the division of sentient and non-sentient, just as in studying our own self
we find that our body is material, or non-sentient, and our mind intelligence and
false ego are the path between my self and my body. My self is sentient. Similarly,
the Supreme Lord is sentient, and this material cosmic manifestation is His body.
Combined together, the Absolute Truth forms a combination of the sentient and
non-sentient features. This is called viśiṣtādvaitavāda.
According to Śrī Rāmānujācārya there are three truths: namely the sentient, the