Ahaṁ sarvasya prabhavaḥ. Kṛṣṇa says that "I am the origin of everything," the same answer. Janmādy asya yataḥ (SB 1.1.1). Who is that person from whom everything has come into existence? So if Kṛṣṇa is fact, Brahman, then He says, ahaṁ sarvasya prabhavaḥ, "I am the origin of everything," how other things can be false? No. We do not accept this philosophy. If Kṛṣṇa is truth, then this world is also truth. It may be temporary—bhūtvā bhūtvā pralīyate (BG 8.19)—but it is not untruth. So Caitanya Mahāprabhu therefore has criticized Śaṅkarācārya, māyāvādi-bhāṣya śunile haya sarva-nāśa (CC Madhya 6.169): "If you accept Māyāvāda philosophy, then your progress is doomed, finished." This is the. . .
So we are follower of Śrī Caitanya Mahāprabhu. We do not accept this Śaṅkara's philosophy, that the world is mithyā. No. It is fact. It is fact. Because unless it. . . But the vision is different. Vision is different. That is called māyā. What is the fact? The fact: this world is created by Kṛṣṇa, or God; therefore it is God's property. But we are thinking our property. That is false. That is the meaning of Śaṅkarācārya's. . . that you are thinking that it is your country. No. It is Kṛṣṇa's country. Īśāvāsyam idaṁ sarvam (ISO 1). Everything belongs to Kṛṣṇa. Why you are falsely claiming your, and fighting yourself? This is false. Not the world is false, but the acceptance of the world falsely, that is false. Not the world is false. That is fact.
So we must have common sense to understand, and, I mean to say, understand through other sources also. As Madhvācārya says, "No, jagat satyam," that is fact. How you can say this jagat is false? It is not false. Besides that, that Vyāsadeva, he's the compiler of Vedānta-sūtra, and he has commented himself about Vedānta-sūtra. That is Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇām. And at the end of each chapter of Śrīmad-Bhāgavatam, you'll find, brahma-sūtrasya bhāṣya. So when the author is giving a commentary personally, we should accept that. Why others? So Śrīmad-Bhāgavatam is the natural commentary given by Vyāsadeva. We should accept. And it begins. . . Because it is commentary on Brahma-sūtra, therefore it begins with the sūtra, Brahma-sūtra, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). This is the explanation. So the conclusion is that we Vaiṣṇavas, we do not say that this jagat is mithyā. No. The jagat is satya. Unless the jagat is satya, how we are approaching God, the Absolute Truth, through this material, I mean to say, world? How it is possible? You cannot approach the truth through false thing. That is not possible. Therefore our Gosvāmīs' conclusion is that,
- prāpañcikatayā buddhyā
- hari-sambandhi-vastunaḥ
- mumukṣubhiḥ parityāgo
- phalgu vairāgyaṁ kathyate
- (Brs 1.2.256)
This is the given. . . definition given by Śrī Rūpa Gosvāmī. The prāpañcikatayā buddhyā. . . This world is material; therefore it is false. So. . . But hari-sambandhi-vastunaḥ. But it has got connection with Hari. Hari has created. Kṛṣṇa has created. How? It is not without. . . how you can say, "without any relationship"? If I have created something, it has got. . . I have got intimate relationship. Therefore the Rūpa Gosvāmī says that "Any creation of the Lord, if we think it is material," prāpañcikatayā buddhyā hari-sambandhi, mumukṣubhiḥ parityāgaḥ. . . Those who are. . . Because these Māyāvādīs, they are after mumukṣā, so mumukṣubhiḥ parityāgaḥ, if they are giving up, then phalgu-vairāgya. It is called phalgu-vairāgya, false renunciation. The world is not false, but the so-called renunciation is false.