So when there is such doubt, one can interpret. But when there is no doubt—everyone can understand clearly the meaning—there is no question of interpreting. That is Caitanya Mahāprabhu's stressing, that gauṇa-vṛttye yebā bhāṣya karila ācārya (CC Adi 7.109). Therefore each and every aphorism and verse of Vedānta-sūtra has been indirectly interpreted by the Śārīraka-bhāṣya. Such interpretation, if somebody hears, then his future is doomed.
Just like our Gandhi: he wanted to prove, from Bhagavad-gītā, nonviolence. The Bhagavad-gītā is being preached in the battlefield, and it is completely violence. How he can prove? Therefore he is dragging the meaning out of his own con . . . it is very troublesome, and anyone who will read such interpretation, he is doomed. He is doomed because the Bhagavad-gītā is meant for awakening your Kṛṣṇa consciousness.
If that is not awakened, then it is useless waste of time. Just like Caitanya Mahāprabhu embraced the brāhmaṇa who was illiterate but he took the essence of Bhagavad-gītā, the relationship between the Lord and the devotee. Therefore, unless we take the real, I mean to say, essence of any literature, this is simply waste of time.
- tāṅhāra nāhika doṣa, īśvara-ājñā pāñā
- gauṇārtha karila mukhya artha ācchadiyā
- (CC Adi 7.110)
Now, at the beginning, He criticized Śaṅkarācārya that, "If somebody hears Śaṅkarācārya's commentation, then he's sure to be doomed." But again He supports Śaṅkarācārya. Why? Śaṅkarācārya is the incarnation of Lord Śiva, and he's a great devotee. Śaṅkara . . . vaiṣṇavānāṁ yathā śambhuḥ (SB 12.13.16): "There are many devotees of the Lord, but the foremost devotee is Lord Śiva."
And he has got a disciplic succession which is called Viṣṇu-Svāmī-sampradāya. So Śaṅkarācārya was covered devotee. He's covered devotee. His aim was to bring men to the standard of devotional service, but the time and circumstances in which he was preaching, he could not place his real object because they were unable to understand.