Beyond
Nirväëa
The
philosophy of Mäyävädism:
Preface
Our modern
world has for the most part lost its sense of relationship
with the personality
of the Godhead. On one hand it is now commonplace
for people
to question the existence of God, while on the other it is quite
rare to
find persons who have an awareness of, or appreciation for God
as a
person. Although not entirely absent from our consciousness and
vocabulary,
God as a deity who is complete with attributes and qualities
that are
as endearing as they are magnificent, is conspicuously absent in
modern
culture. The modern world seems for all intents and purposes
structured
and directed in such a way as to avoid at all cost any mention
that He
has alluring, captivatingly beautiful, qualities, Name and Form.
How has
this happened? And by what means has God’s personality been
gradually
marginalised to the far fringe of the larger social consciousness?
What
philosophies, attitudes or teachings have contributed to this collective
alienation?
More importantly, what philosophies offer insight into His
personality
and our intrinsic, eternal, personal relationship
with Him?
The
arrival in the English language of this special book answers these
questions
and puts into context the historical, philosophical and apocryphal
influences
that have conspired to deny the personality of God. It is fair to
say that
this volume is a milestone publication, for it offers the reader a
unique
chance to explore the subtle barrier that has been surreptiously
set
between God’s personality and our own, thus hindering our natural
spiritual
inclination to seek pleasure and happiness through personal
exchanges
with Him.
The
diverse body of philosophies that expound the impersonal
conception
of God are known variously as Mäyävädism, monism,
impersonalism
and Buddhism. These schools of thought have formalised
in their
teachings the misconception of an ‘ultimate truth’ that lacks
personal
attributes. Resorting to a bewildering array of word jugglery,
faulty
logic, and misappropriated scriptural references, the adherents of
Mäyävädism
falsely engineer a ‘truth’ that they argue is subservient to,
and
dependent on illusion, hence the term Mäyävädism (Mäyä=illusion;
vädä=the
path of). In their eyes, the world is false, and beyond this world
is nothing
– from which inexplicably everything comes.
Illusion is all there
is, and
with the removal of illusion nothing is left.
Thus, they aspire to
achieve a
state of spiritual non-existence as relief from the pain of mäyä’s
illusion,
an indefinable state that the Buddhists call nirväëa. In truth
the
‘spiritual
suicide’ advocated by the Mäyävädés stems from an ontological
self-loathing
that has its deepest origin in a primordial antagonism to the
supreme
senient God. Beyond Nirväëa lucidly explains that these concepts
xii
Beyond Nirväëa
have no
substance in transcendent reality and that these imagined states
of spiritual
non-existence are not only delusional, but are wholly baseless
according
to eternal Vedic wisdom. Further, ‘Beyond Nirväëa’ presents
how these
misconceptions and false teachings have taken shape over the
centuries
and the variety of gross and subtle forms they take, especially in
our modern
world.
This book
especially investigates the philosophy of Çré Çaìkaräcärya,
whose philosophical
misinterpretations of the Vedas were so influential
that not
only did he succeed in driving Buddhism out of India, but what
most of us
now think of as Hinduism is fundamentally nothing but his
brand of
impersonal Mäyävädism. To quote the author, “...it can be safely
concluded
that in truth – any philosophy which has the propensity to
dilute,
divide, and confuse the rational, logical or factual understanding
of the
Supreme Lord’s personal form, has at some juncture been influenced
by the
deceptive forces of Mäyävädism.” Furthermore, ‘Beyond Nirväëa’
demonstrates
that Çaìkaräcärya’s teachings are in the final analysis
ironically
nothing but a recycled form of Buddhism – and in no way true
to the
original Vedic wisdom known as Sanätana-dharma.
The author
of ‘Beyond Nirväëa’, Çréla Bhakti Prajïän Keçava Gosvämé
Mahäräja,
was a leading disciple of the hugely influential spiritual preceptor
Çréla
Bhaktisiddhänta Sarasvaté Thäkura who was a towering äcärya
(spiritual
master) of the Gauòéya tradition in the late 19th and early 20th
centuries.
The Gauòéya tradition is part of the ancient Brahmä-Madhava-
Gauòéya sampradäya, one of
the four main sampradäyas or lineages of
Vaiñëavism
(devotion to Çré Viñëu as the one Supreme Personality). The
Gauòéya
philosophy originates with the teachings of Çré Caitanya
Mahäprabhu
(15th cen.) who is an incarnation of Bhagavän Çré Kåñëa and
the Yuga
Avatära (incarnation of Godhead and preceptor for this epoch).
It was
especially the doctrine of acintya-bheda-äbheda-tattva (simultaneous
oneness
and difference) propounded by Çré Caitanya that wove together
the
teachings and insights of previous äcäryas while
further elaborating
that God
is “simultaneously one with, yet distinctly different from His
creation,
which includes both sentient beings and non-sentient matter”.
It is this
tattva or truth that establishes beyond doubt the distinct
identity
of both
God and the living being, and the basis of their relationship as
qualitatively
similar, but quantitatively different. Further, His teaching of
Daça Müla
or Ten ontological Truths, establishes that the sädhya-vastu
or
penultimate attainment of spiritual realisation is prema
– or love for
God
wherein the living being is absorbed in transcendental love and
affection
for that supreme personality of Godhead, Çré Kåñëa. A central
feature of
Lord Caitanya’s teaching is the reassertion that the highest aspect
Preface
xiii
of God is
His divine, sentient personality and thus both He and the line of
äcäryas
that descend from Him are known as the ‘guardians of devotion’
and the
‘guardians of personalism’.
Later in
the book you will read how Çréla Bhaktisiddhänta Sarasvaté
Thäkura
tirelessly preached about the fallacy of Mäyävädism while
establishing
the truth of God’s name, fame, form and personality by
conclusive
scriptural and logical argument. In this he continued the
tradition
and preserved the disciplic line of Çré Caitanya dating back to
Çré
Madhväcärya (12th cen.) and continuing on to Lord Brahmä himself.
Following
in Çréla Bhaktisiddhänta Sarasvaté Thäkura’s footsteps, his
stalwart
disciples vigorously continued the important work of promoting
pure
devotion while simultaneously revealing the deception of Mäyäväda
concept.
Three
prominent disciples led the way in the campaign to check the
insidious
advances of impersonalism, the first being the author of this
work,
Çréla Bhakti Prajïän Keçava Gosvämé Mahäräja whose extensive
efforts in
this regard are crystalised in their essence in this book. He was
also the sanyäsa
guru of Çré Çrémad A.C. Bhaktivedänta Svämé Mahäräja,
a figure
well known to the western world as the founder of the Hare
Kåñëa
movement. Çréla A.C. Bhaktivedänta Svämé Mahäräja was a
pioneering
champion of devotion, who was the first to educate the western
public on
the meaning and pitfalls of Mäyävädism. The third figure was
Çréla
Bhakti Rakñaka Çrédhara Mahäräja whose very name means the
‘guardian
of devotion’. Çréla Çrédhara Mahäräja was, like the other two
äcäryas, a
stalwart preacher whose eloquent command of English
captivated
anyone who heard him speak or read his books. All these
äcäryas’
sweet manner, deep learning and profound realisation of the
highest
truths attracted many souls away from the trap of dry impersonal
speculation
to the certain shelter beyond nirväëa – the
attainment of prema,
or pure
spiritual love in a uniquely personal relationship with the allattractive,
sentient
supreme Lord.
In the
present day, the effort to save the innocent from the loss of
spiritual-self
propounded by Mäyävädism is being carried on by the äcärya
and
devotional guardian Çréla Bhaktivedänta Näräyaëa Mahäräja, under
whose
guidance and direction this book has finally appeared in the English
language.
‘Beyond
Nirväëa’ was originally published by the author under the title
of
“Mäyäväda Jévani” (The life history of Mäyävädism) beginning in 1934
xiv
Beyond Nirväëa
as a
series of essays written in Bengali for the leading religious journal of
the time,
“The Gauòéya.”
The first
draft was read in its entirety to Çréla Bhaktisiddhänta Sarasvaté
Thäkura
who was, “very pleased and delighted to hear it”. However,
because
the Gauòéya’s editors thought the essays too voluminous to fit
into the
annual edition, they planned to print them as separate essays in
the
future. This was not to be, for by strange circumstances the articles
were
either lost or stolen. However, eventually they were recovered in
1941 when
they were returned to the author hidden in the contents of a
briefcase
that contained some lost writing and articles by Çréla
Bhaktisiddhänta
Sarasvaté. Taking this as a sign of his Gurudeva’s desire
that the
work be published, the author began work afresh on ‘Mäyäväda
Jévani’.
In 1949,
the author founded ‘Çré Gauòéya Patrika’, a groundbreaking
‘spiritual
newspaper’, and in due course of time “The Life History of
Mäyävädism”
was published as a twenty-part series beginning from the
summer of
1954, through to the autumn of 1955. The book that you hold
in your
hand is a compendium of that series which was published for the
first time
in 1968, by Çréla Bhaktivedänta Vaman Gosvämé Mahäräja, the
most
senior disciple of Çréla Bhakti Prajïän Keçava Gosvämé Mahäräja.
Çréla
Vaman Mahäräja refined and amended the original Bengali text
printing
the book under the title of ‘Vaiñëava Vijai’. This English edition
is a
faithful translation of the original Bengali text taken from Çréla Vaman
Mahäräja’s
edition.
We are
confident that you will find the contents of ‘Beyond Nirväëa’
revealing
and illuminating. It challenges a variety of modern philosophical
misconceptions
by clearly elaborating on the history, influence and effects
of monist,
impersonal Mäyävädism. The book makes a solid case that
Mäyävädism
is in fact aveda (against Vedic wisdom) and is beneath
appearances
simply a covered form of Buddhism. It also reveals how in
modern
times gross and subtle atheism in a variety of forms cloaks itself
in a
spiritual garb to mislead the innocent public.
We hope
that you enjoy how this book takes you on a journey through
time and
philosophical thought. To make the going easy, we have
explained
philosophical points in plain English, offering footnotes where
needed at
the end of each chapter. There is also a glossary of terms and
character
names at the end of the book. The author repeatedly explains
that in
order to keep the book readable he keeps to the main points of
the
subject, and suggests a reading list for those who want to explore the
Preface
xv
subject
further. Be that as it may, while the book is in that sense a synopsis
of a large
subject, it is admirable in the way it presents both the big picture
of the
development of Mäyävädism as well as the salient details essential
to a deep
understanding of the subject matter. As such, on its own this
book
offers you a comprehensive understanding of Mäyävädism, its life
and its
history.
Finally,
the editing staff would like to thank Çréla Bhaktivedänta
Näräyaëa
Gosvami Mahäräja for the special privilege of working on
this
volume. Any unintentional errors or omissions are entirely the
fault of
the chief editor.
Completed
on the auspicious disappearance day
of Çréla
Madhväcärya (Feb 10, 2003)
Vaiñëava
das anudäsa
The
editors
Oà
Viñëupäda Añöottara-Çata
Çré
Çrémad Bhaktivedänta Näräyaëa Gosvämé Mahäräja
Nitya-Lélä-Praviñöa
Oà Viñëupäda Añöottara-Çata
Çré
Çrémad A.C. Bhaktivedänta Svämé Mahäräja
The
Author of Beyond Nirväëa
Nitya-Lélä-Praviñöa
Oà Viñëupäda Añöottara-Çata
Çré
Çrémad Bhakti Prajïäna Keçava Gosvämé Mahäräja
Nitya-Lélä-Praviñöa
Oà Viñëupäda Añöottara-Çata
Çré
Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda
xx
Beyond Nirväëa
Forward
(Edited
from the first complete publication of ‘The Life history of
Mäyävädism’
in 1968)
Çréla
Bhakti Prajïän Keçava Gosvämé Mahäraja
Patrons of
transcendental knowledge as well as those souls enlightened
by it have
all insisted on the publication of “The Life History of
Mäyävädism”1.
The chances of this philosophical journal manifesting was
in fact
quite rare in this darkened age of Kali. The scope of the Kaliyuga’s
extensive
atheistic influence, with all its base attributes, tendencies
and mode
of thinking can hardly be understated. The literary incarnation
of the
Supreme Lord and the compiler of the Vedic scriptures Çré Veda
Vyäsadeva
with immense foresight narrated in the twelfth canto of Çrémad-
Bhägavatam
that the revelation of the absolute truth in the age of Kali
would face
immense difficulties. This was predicted over five thousand
years ago
and we now in the present time feel the awesome reality of this
prophecy.
While
living as a naiñöhika brahmäcari (celibate
monk) in the holy land
of
Mayäpur, Bengal, I had the rare opportunity in
1915 to attend the
Çrémad-Bhägavatam2
classes of my worshipable Gurudeva Jagat Guru Oà
Viñëupäda
108 Çré Çrémad Bhakti Siddhänta Sarasvaté Gosvämé Çréla
Prabhupäda3.
By reflecting upon the opening statements of all his lectures
I
understood his complete conviction against Mäyävädism. Under his
instruction
I completed my comprehensive study of the correct Gauòéya
Vaiñëava siddhänta
(bona fide philosophical conclusions) four years later,
which
included my thorough training to properly preach and spread the
saìkértan
mission of Çré Caitanya Mahäprabhu. At that time Çréla
Prabhupäda
blessed me and gave me his benediction to realise all the
scriptural
truths and ontology. He would often remark, “So long as there
is
Çaìkaräcärya’s Mäyäväda philosophy in this world, there will be
obstacles
on the path of pure devotional service. So on this earth there
should not
be a single place where Mäyävädism can find any shelter.”
The longer
I spent in his company contemplating his teachings, the
more I
realised that he advocated this idea in all his letters, essays, writings,
lectures,
commentaries, speeches and instructions. As a result his firm,
unwavering
conviction against Mäyävädism made a strong impression in
my mind.
Çréla Prabhupäda had given almost a dozen lectures quoting
from
commentaries given by Rämänuja, Madhväcärya and other
noteworthy
commentators of Vedänta philosophy, which also firmly
Forward
xxi
opposed
Mäyävädism. I dutifully recorded these lectures by writing them
down and
adding them to my collection. In time after careful and thorough
deliberation
I was able to have some realisations, and was soon ordered
by Çréla
Prabhupäda to go out preaching, specifically to prove the falsity
of
Çaìkaräcärya’s Mäyäväda philosophy. I began by giving lectures at
Ravenscroft College
in Cuttack,
continuing on to lecture to the intellectual
elite at Allahabad, Assam,
Meghalaya, Calcutta and Mathura among other
places.
Parts of these lectures were published in the “ Dainik Nadia
Prakash”,
the then daily newspaper4.
In his
Çärérika-bhäñya commentary on Vedänta-sütra, Çaìkaräcärya’s
deviates
from the fundamental axioms of the Vedänta-sütra so completely
that he
creates a work totally opposed to the principles of Vedänta
philosophy.
In this work Çaìkaräcärya states that the supreme spiritual
truth (brahman), is
formless, impersonal and non-qualitative. Hence, Çré
Caitanya
Himself stated: mäyävädi-bhäñya çunile haya sarva-näça: “If one
hears this
illusory commentary then one is doomed.”
There is
no mention anywhere in any of the five hundred and fiftyfive
sütras of
Vedänta sütra that brahman possesses these three attributes.
brahman
cannot be formless, impersonal and non-qualitative. If brahman
is not in
possession of quality, from where comes His quality of mercy? If
brahman
is not in possession of a personality how is it that one can have
a
relationship with Him? And if brahman is not
also in possession of
form, then
why is it that so many saintly souls have written praises to the
dust on
His lotus feet? These statements by Çaìkaräcärya about brahman
being
formless, impersonal and non-qualitative are utterly false and
deceptive
and are thus atheistic and asurika5. Nowhere in
his Vedäntasütra
does Çréla
Veda-Vyäsadeva ever mention these three blatantly
atheistic
descriptions of formless, impersonal and non-qualitative.
Çaìkaräcärya
cleverly interpolated these three gnostic and anti-theistic
concepts,
borrowing them from Buddhism and then expertly
superimposing
them over his commentary on Vedänta-sütra. The brahman
of
Mäyäväda philosophy alluded to by Çaìkaräcärya is therefore not
actually
true brahman. This is presented with abundant contextual
evidence
in the course of this book. Çaìkaräcärya gave an illusory,
distorted
and false imitation of brahman that should not in any way,
shape or
form be ever mistaken for the real brahman explained
in the
Vedic
scriptures. Those souls who are eager to learn and understand the
life
history of Mäyävädism can easily understand the root of its beginnings
already in
the words of this forward.
xxii
Beyond Nirväëa
The word brahman
itself indicates the existence of transcendental sound
vibration.
This is the näma-brahman, (Transcendental Name) in
“Hare
Kåñëa”
preached by Çré Caitanya Mahäprabhu 500 years ago. Those who
have no
affinity for this transcendental name and who lack the esoteric
understanding
of the word brahman, will realise no positive effect
from
their
chanting. The broadcasting of the Hare Kåñëa mahä-mantra (great
mantra
of deliverance) was the main purpose for establishing the Çré
Gauòéya
Vedänta Samiti in 1940. Promulgating and teaching Lord
Caitanya’s
sankértan mission of Kåñëa prema (divine
love), through the
medium of
the holy name is the sole objective of this all-embracing
organisation.
It is the desire of the Supreme that the truth of Vedänta and
Sanätana-Dharma
should be revealed in the world along with the chanting
of His
holy names.
In 1943,
whilst spending time in Chinsurah at the newly installed Çré
Uddharan
Gauòéya Math temple, I had the opportunity to give classes on
the
Çrémad-Bhägavatam for one week at Sanskrit Tol, Serampore. This
institution
was founded by and directed by renowned scholar Çré
Phanibhusan
Chakravarti M.A, B.L. He possessed a vast and impressive
library,
befitting a great pandita (scholar) of his caliber and
qualifications.
It was a
truly splendid collection of rare and out of print Vedic literatures
in their
original first edition and he gave me the freedom to use it to my
heart’s
desire.
One day
while browsing through the hundreds of books, one volume
entitled
Lankavatära-sütra especially drew my attention. To appease my
curiosity
I read it cover to cover and discovered some very interesting
information.
In one particular part of the book it records that Rävaëa,
the
infamous adversary of Lord Räma, would go to Mt. Kailaça
and meet
with Lord
Buddha to deliberate and discuss impersonalism. The book
also gave
very impressive ample proof of the state of impersonalism in
the
Tretä-Yuga age, over one million years ago. I copied the relevant
portions
from Lankavatära-sütra and added them to this essay for clarity.
In 1946,
whilst staying in Väräëasé for observance of Dämodara Vrata,
the time
was marked by a very interesting incident. At Bodhi-Gaya I
found the
Buddhist temple under the custody of one prominent äcärya
of the
Mäyäväda Çaìkaräcärya sect. The temple management was fully
administered
by him and moreover he was the only member on the trustee
board. My
curiosity being aroused by this extremely unusual combination
of
circumstances, I went to his office to meet him. My modest question
was,
“Bodhi-Gaya is a famous place of pilgrimage for Buddhists, however
you are an
äcärya in the Çaìkara sect. How then have you become the
Forward
xxiii
temple
president of such an important Buddhist temple? Does the
Çaìkaräcärya
sect now subscribe to Buddhism?” This last statement
inflamed
him and his reply was, “Çaìkaräcärya was never a Buddhist!
The
Vaiñëavas declare him so with ill feeling. It is outrageous! Have you
ever seen
the book Lalita Vistara?” After replying that I had, he requested
me to
discuss the matter with the temple
pandita.
Summoning him we
had some
in depth discussions and at the conclusion the pandita
gave me
the book
Lalita Vistara. The facts and evidence from this book as well
have been
quoted at suitable places.
Three
years later in 1949 the Çré Gauòéya Patrika was inaugurated as
the
monthly magazine of the Çré Gauòéya Vedänta Samiti in Bengali. In
due course
of time the editor, Pujapäda Nityalélä Pravista Narañiàgha
Mahäraja
inspired the gradual publishing of the “Life History of
Mäyävädism”
by printing it as a twenty part series from the summer of
1954
through the autumn of 1955. This was in fact the first edition of
this book.
The
desires of many learned and intellectual persons remained
unfulfilled
for many years, despite their numerous and persistent requests
for this
book to be printed in one volume. Generally one can expect
many
unforeseen obstacles to present themselves in this temporal world.
Special insight
into the hidden, fundamental cause of delays in the
publishing
of important spiritual literature however, can be understood
by
contemplating Çréla Vyäsadeva’s narrative in the Çrémad-Bhägavatam.
From this
we can clearly understand that Kali, although still an infant
and not
yet fully fledged, is reigning freely having taken over the world.
The result
of his influence can be easily seen in the lamentable plight and
degraded
condition of this suffering planet. It is the nature of käla
(Time)
to move in
cycles. By Divine Will, all the material creations experience a
revolving
periods of duality – of light and darkness, birth and death,
knowledge
and ignorance. In regard to our present age of darkness it has
been
predicted that the forces of Kali-yuga will intensify. Norms of human
behaviour,
ethics, morals and judgement have now reached such low
levels
that it will be difficult for future generations to surpass them – but
somehow or
other they will.
The
Supreme Lord empowered Mahädeva Lord Çiva, to descend to
this earth
as his deputed servitor and take birth in a Brähmaëa family.
In this
incarnation he would develop a philosophy that would be logically
acceptable
to those opposed to bhakti (devotion), to the point where
they would
accept the Lord as impersonal – in other words possessing
xxiv
Beyond Nirväëa
no form,
no personality and no qualities. Here is a vivid description of
this as
Çiva reveals to Parvati the method in which he created his theory:
vedärthavan
mahäçästram mäyävädam avaidikam mayä eva
kathitam
devi jagatäà näçakäranät
veda-the
Vedas, ärthavan-having the meaning in, mahä-great,
çästram-
scriptures, mayä-illusion, vädam-the
theory, avaidikam-is nonvedic,
mayä-it’s me, eva-who, kathitam-have
told, devi-0’ Goddess,
jagatäà-of
worlds, näça-the root, käränät-of
destruction
Translation
The great
scriptural theory of impersonalism is non-Vedic, though
taking its
meaning from the Vedas, O’ Goddess. It is I who has told this
because it
is the root of the destruction of the worlds.
Mäyävädism
is factually covered Buddhism. Mahädeva Çiva was
authorised
to incarnate and spread this theory by Lord Viñëu. Atheistic
people can
only turn against their natural, constitutional spiritual position
by
accepting atheistic ideas. To accomplish this task Çivajé took birth as
Çaìkaräcärya
and misrepresented the Vedic scriptures by speculative logic
and
deceptive interpolation. It can be understood from Vedänta (the
conclusions
of Vedic knowledge), that Çiva is the lord of destruction,
Brahmä is
the lord of creation and Viñëu is the lord of preservation. To
expedite
the forces of Kali, Çaìkaräcärya powerfully declared, “This world
is an
illusion! This world is false! Its existence is not real!” This dark
teaching,
with a covert purpose, gives a type of false wisdom to spiritually
inactivate
humans. In Kali-yuga the gloom is deepening as nihilistic
philosophy
permeate subtly throughout all of society. Humanity, unable
to save
itself is helplessly beguiled by its own tune and charmed by its
own dance
into the deepest darkness of ignorance.
Definitions
and explanations, hypothesis and theories that cannot be
found
anywhere in Vedänta philosophy or in Vedänta-sütra were
ruthlessly
presented without compunction by Çaìkaräcärya as ‘revealed
Vedic
knowledge’. Even if we were to accept his philosophy as a doctrine
of
knowledge, still because of the fallacy of his basic fundamental ontology,
it would
have to be rejected and totally excluded from the Vedic pantheon.
Çaìkaräcärya’s
Mäyäväda theory can never in any shape, way or form be
accepted
as a doctrine of knowledge. It is not only my opinion, but it is
also the
opinion of all the previous Vaiñëava äcäryas and
preceptors dating
back to
antiquity. For example, in the Çäëòilya Sütra chapter two, called
the Bhakti
Khaëda, verse 26 we find:
Forward
xxv
brahma-käëòaà
tu bhaktau tasya anujïänäya sämänyätä
brahma-brahman, kaëòaà-portion, tu-but, bhaktau-in
devotion,
tasya-his, anujïänäya-for
acceptance, sämänyätä-as it is common
Translation
The
portion of knowledge of brahman commonly accepted is for
devotion.
The
knowledge of the Supreme Truth (brahman) exists to
illuminate
the path
of devotion. Knowledge without love and devotion is
meaningless.
Transcendental knowledge is for utilisation in the service
of the
Supreme Lord. Äcäryas of devotional wisdom instruct us on
the
best ways
and means of attaining this love. These äcäryas are great,
saintly
souls and
I pray to them that they not disregard this humble offering
which
follows in their footsteps. Närada Muni describes both Çréla Veda
Vyäsa (the
compiler of Vedänta-sütra) and Çäëòilya as writers of
devotional
scriptures of the highest order. The great åñi Çäëòilya
also
glorifies
Vedänta-sütra as the root scripture of his writings and the
foundation
of bhakti-yoga.6
Many
verses like these put Çaìkaräcärya’s attempts to establish
impersonalism
into perspective. To deny the Supreme Lord His form,
His
individuality, His opulence, His potencies, His paraphernalia and His
beloved
associates and devotees, consequently making the Supreme Lord
an enigma
and giving Him only the nomenclature ‘brahman’, is
devoid of
all
rationality and is a non-Vedic concoction.
My last
humble but earnest request to all sane and intelligent persons
desiring
freedom from the clutches of Kali, is that they should declare
total
prohibition on Çaìkaräcärya’s Mäyäväda hypothesis, never listen to
the
senseless prattle of indistinct formlessness, and never utter a single
word of
impersonalism to anyone. Total prohibition on Mäyävädism is
based on
the injunction declared by Çréla Kåñëadas Kaviraj Gosvämé in
Çré
Caitanya caritämåta, Madhya-lélä, chapter six, verse 169 below:
jévera
nistära lägi’ sütra kaila vyäsa
mäyävädé-bhäñya
çunile haya sarva-näça
jévera-the
living entities, nistära-deliverance, lägi’-for the
matter of,
sütra- Vedänta
sütra, kaila-made, vyäsa-Vyäsadeva,
mäyävädé-of the
impersonlists,
bhäñya-commentary, ‘sunile-if
hearing, hays-becomes,
sarva-näça
-all destructive
xxvi
Beyond Nirväëa
Translation
Çréla Veda
Vyäsa presented the Vedänta-sütra for the benefit of all
living
entities, but hearing the impersonalist commentary of Çaìkaräcärya
is utterly
destructive.
All
devotees, friends and well wishers of Vaiñëavism must follow this
injunction.
Moreover we must augment it by the sublime teachings of
Çréla
Bhaktivinode Thäkura who wrote thus:
viçaya
vimüòhaù äar mäyävädijan
bhakti
çunya duhe präna dhare akäraëa
viçaya-
materialists, vimüòhaù-ignorance, äar-and, mäyävädijanbelievers
in
impersonalism, bhakti-devotion, sunya-devoid, duhe-the
two, präëa-life, dhare-existing,
akäraë-uselessly
Translation
The lives
of the ignorant materialists and the impersonalists are useless,
since they
are both devoid of devotion.
seyi
duyer maòùye viçaya tabu bhalo
mäyävädé
saëga nähi mägi kona käla
seyi-that, duyer-the two, maòùye-among, viçaya-materialists,
tabu-is
still, bhalo-better, mäyävädé-impersonalist,
saëga-association, nähinever,
mägi-want, kona
käla- ever
Translation
Among the
two, the gross materialist is better, for one should never
ever
associate with an impersonalist.
mäyäväda
doña yär ùådaye paçila kutarka ùådaye tär vajåa sama bhela
mäyäväda-impersonalism,
doña-poison, yär-whose, ùådaye-heart,
pasha-entered kutarka-noise, ùådaye-heart, tära-his, vajåa-thunderbolt,
sama-same as, bhela-struck
Translation
For whose
heart the poisonous noise of impersonalism has entered, it
is the
same as having his heart struck by a thunderbolt.
Forward
xxvii
bhaktira
svarüpa äar viñaya äçraya
mäyävädé’
änitya boliä saba kaya
bhaktira-devotion,
svarüpa-essence, äar-and, visaya-the
supreme
lord, äçraya- perfect
guru, mäyävädé-impersonalists, ‘änitya-ephemeral,
boliä-consider,
saba-them, kaya-manifestations.
Translation
The
essence of devotion is to the Supreme Lord and Guru; but the
impersonalists
consider these to be merely ephemeral manifestations.
dhik
tär kåñëa sevä çrävaëa kértana
kåñëa
aëge vajåa häane tähär stavana
dhik-inimical,
tär-his, kåñëa-Lord
Kåñëa, sevä-service, çrävaëahearing,
kértana-chanting,
kåñëa-Lord Kåñëa, aëge-body, vajåathunderbolt,
häane-is like, tähär-his, stavana-prayers
Translation
For those
who are opposed to serving Çré Kåñëa, and are inimical to
hearing
and chanting His holy names, their prayers are like a thunderbolt
to Lord
Kåñëa’s body.
mäyäväd
sama bhakti pratikul nähi
ateva
mäyävädé saìga nähi chäi
mäyäväda-impersonalism,
sama-equal, bhakti-devotion,
pratikulaagainst,
nähi-never, ataeba-thus, mäyävädé-impersonalists,
saëgaassociation,
nähi
never, chäi-want
Translation
There is
nothing more against devotion to the Supreme Lord Kåñëa
than the
denial that He has a personality; therefore one (who is following
the path
of bhakti) should never take the association of an impersonalist.
Thus with
all these instructions in mind we should always adhere to
the pure
and pristine teachings of the great Vaiñëava äcäryas (preceptors)
making
them our only shelter and refuge in transcendental life. Çréla
Vyäsadeva
projected the highest welfare for all human beings when he
compiled
the Vedänta-sütra. The Vedänta-sütra and the Bhakti-sütra7
are
synonymous. They have both originated from the same source, with
the same
goals and same objectives. This has been made apparent in the
previous
pages while deliberating on the substance of Vedänta-sütra and
xxviii
Beyond Nirväëa
the
Vedänta philosophy. The only deliberation remaining is the efficacy
of nama-bhajan-ñikña.8
The
chanting of the holy names of the Supreme Personality of Godhead
Lord Kåñëa
is the highest scriptural truth. In Kali-yuga without the
devotional
chanting of the Lord’s holy names no other activities can be
approved.
The great äcäryas, sages, rñé’s and munis
of India
prescribed
this path
as the principle method to attain imperishable transcendental
knowledge
as well as bliss. All other paths, whether by jïäna (knowledge),
by yoga, by tapasya
(austerities), by meditation or any other methodology
are
fruitless unless they are accompanied by the chanting of the holy
names of
the Supreme Lord Kåñëa and His incarnations. Any concocted
deviation
or speculative assumption that doesn’t include the chanting of
the holy
names of the Supreme Lord Kåñëa and His incarnations should
be
understood to be incomplete and therefore ultimately valueless.
Since
January of 1968 Çréman Nava Yogendra Brahmäcari has made
an earnest
attempt to publish this “The Life History of Mäyävädism” in
book form.
I am indebted to him. Çré Bhakti Vedänta Vaman Mahäraja
took
immense pains for its publication in the “Çré Gauòéya Patrika”,
making
literal changes and improvements. Although myself being ill, I
tried to
do my level best for it, especially by adding the term “Vaiñëava
Vijaya”
(Victory to the devotees of Çré Kåñëa) to the title, since without
the
Vaiñëavas the transcendental truth would not be made apparent. The
truth must
always prevail!9
I humbly
request the readers of this book to study the contents of this
book very
carefully. By doing this, one will insure that they will never be
captivated
or ensnared by the illusion of Mäyävädism and also by doing
so they
will be able to easily lead others away from Mäyävädism.
Bhakti
Prajïän Kesava,
Akçaya
Tritiya,
Tuesday
March 30, 1968,
17,
Madhusudan, 482 Gour Era,
17,
Vaiçakh, 1375 Bengali Era
Forward
xxix
(Footnotes)
1 The
original title of this book. Ed.
2 Çrémad-Bhägavatam:
also known as ‘Bhagavat Puräna’, considered by
Vaiñëavas
to be the quintessence of Vedic knowledge and the natural
commentary
of Vedänta by its author Çréla Vyäsadeva.
3 By
introducing his spiritual master to the readers using his full title, the
author
follows the protocol of Vaiñëava etiquette in showing both love and
respect
The disciples of Çréla Bhaktisiddhänta Sarasvaté also used the
affectionate
abbreviation of ‘Çréla Prabhupäda’.
4 Dainik
Nadia Prakash was a groundbreaking ‘spiritual daily newspaper’
founded by
Çréla Bhaktisiddhänta Sarasvaté. Ed.
5 Asurika: Often
translated as ‘un-godly’ or ‘demoniac’. However, a more direct
translation
of the word’s meaning is: a-against
or opposite to, sura-the light
(of the
Supreme).
6 Bhakti-yoga: The path
of spiritual realisation through devotional service to
Çré Kåñëa.
7 Vedänta-sütra
and Bhakti-sütra: the conclusions of Vedänta and the path of
bhakti,
devotion. Çrémad-Bhägavatam is also considered to be the natural
commentary
of Vedänta.
8 Nama-bhajan-ñikña:
Instruction on devotional chanting of mantras
containing
the transcendental names of the Supreme.
9 Çrépad BV Näräyaëa
Mahäräja chose the current title Beyond Nirvana to
illustrate
that beyond the fallacious misconception of monism, impersonalism
and
voidism lies a sweeter, complete, variegated transcendent reality that is
the
ultimate goal of the Vedas and highest attainment of self-realised souls.
30
Beyond
Nirväëa
The
philosophy of Mäyävädism: A life history
The
Brahma-Sütra 3/2/3 states:
mäyä
mäträntu kärtsnyeänabhivyakta svarüpa tvät
A
dreamer’s dream is known only to him, others are unable to
experience
any part of it.
Life
begins with birth and ends with death. The time between one’s
birth and
death is filled with a variety of activities and experiences called
‘life
history’. However, in examining the life history of Mäyävädism we
must look
beyond the punctuation of birth and death. We must uncover
it’s
distant origins, it’s ‘pre-natal’ activities or the history of it’s past life,
as well as
the huge impact it left on others after it passed from this world.
In other
words, to fully understand Mäyävädism as a philosophy we have
to explore
it within the context of previous ideas which were factors in
its
appearance, also its subsequent development and mutation as a school
of
thought, and its influence on subsidiary philosophies and new
philosophies
which appeared afterwards.
To
manifest itself, Mäyävädism required a pre-existing foundation of
thought, a
‘real substance’ that would serve as a prop to offer its
appearance,
support and validity. It is logical when discussing a given
quality,
to include the entity that possesses that quality in the discussion.
Without
reference to such, a comprehensive and comparative analysis of
the
principle subject matter is obstructed and a deep understanding of its
true
nature potentially lost.
A
Biography of Mäyävädism
The goal
of writing such a treatise and to what extent it can be fully
achieved
is too demanding a prediction for me to make. Nonetheless,
there is a
considerable difference between a factual historical biography
and a
generalised speculative narration based on conjecture. An authentic
biography
is a consummate treatise that effects a well-rounded influence
on the
reader by providing them a full opportunity to learn the actual
truth.
Many superficially researched biographies are penned by authors
who
satisfy themselves by writing partial truths authenticated by them
alone. In
contrast the authentic biographer describes actual facts and
events,
giving the reader a chance to objectively verify and experience
history.
The latter approach is the one that inspires my efforts to enumerate
31
a
well-researched and historically factual biography of Mäyävädism. In
the course
of analysing Mäyäväda philosophy I have given prominence to
the
biographies of pre-eminent followers of the Mäyäväda school of thought.
The
advantage of a methodical presentation of these biographies is that it
follows
the common approach found in the biographies of other
philosophers
and philosophies such as that of the Vaiñëava tradition. This
gives the
reader a chance to compare the finer points, offering a
comprehensive
view, without which salient facts remain hidden. Among
the
Mäyävädi philosophers, the most illustrious and exemplary personality
worthy of
everyone’s respect is the world-renowned, Çré Çaìkaräcärya.
The
history and precepts of Mäyäväda philosophy draws heavily from his
life,
activities and teachings.
The
path of ‘Spiritual growth’
The
Vedänta aphorism: ‘tat tu samavayat’ (Brahma-sütra 2/2/4) states
that the
truth (brahman) can only be fully realised by treading the direct
and
favourable path. The indirect, deductive path of empiricism is tedious
and
hazardous, and leads to frustration due to the fallible nature of faulty
material
senses. But what is that favorable path? And by what attitude
can one
successfully arrive at the truth?
The crest
jewel among Vaiñëava preceptors, Çréla Rüpa Gosvämé, wrote
in the
beginning of his book ‘Bhakti-rasamrta-sindhu’ – ‘anukulyena
kåñëanusilanam’ which
translates as ‘the cultivation of a genuine
understanding
and realisation of Çré Kåñëa, is only possible with a favorable
attitude’,
(Çré Kåñëa being Parambrahman or the ultimate truth). A
favourable
attitude is in fact essential if one hopes to obtain success in
any of
life’s endeavours. But in matters pertaining to the realisation of
ultimate
truth, the rejection of everything unfavourable to spiritual
advancement
is inevitable. This is also confirmed in the Hari-bhakti-viläsa
11/676: ‘anukulasya
samkalpah pratikulasya vivarjanam’ – meaning, ‘a
special
feature in the cultivation of bhakti-yoga is a firm
determination to
act
favorably while rejecting everything that is detrimental or unfavorable’.
In the
pursuit of truth, one must therefore be able to discriminate what
philophical
ideas are helpful and enriching, from those that may hinder
or blunt
one’s clear understanding of the truth. I therefore consider that
a
comparative study of the history of Mäyävädism or monism is conducive
to the
favourable cultivation of bhakti-yoga. The
sincere reader should
soberly
examine these points, as it will strengthen their understanding
and deepen
their devotion.
The
philosophy of Mäyävädism: A life history
32
Beyond Nirväëa
The
Vedic Age and Mäyävädism
The word
‘Mäyävädism’ has long been in use among the followers of
Sanatäna-dharma
in India.
However, its mention is not to be found
anywhere
in the Vedas or Upaniñäds. The absence of this word in the
Vedic Age
prompts one to believe that there was no legitimate reason for
this
school of thought to become popular. Among the Äryans (the ancient
adherents
of Sanatäna-dharma) and since time immemorial, there is no
record of
disagreement about the authenticity and authority of the Vedic
scriptures.
The Vedas are transcendental, not a product of the human
mind, but
are understood by the sages to be ‘revealed’, self-manifested
scriptures.
In contrast from the beginning of Vedic civilisation which
predates
the division of ages, no authentic trace of Mäyävädä thought can
be found.
Lacking any historical precedent it can be safely concluded that
the Vedic
tradition was cultivated undiluted by any vestige of Mäyäväda
thought.
It therefore appears logical that this is one of the main reasons
why the
scriptures denounce Mäyävädism as non-Vedic.
The
principle and fundamental mantra on which
Mäyävädism stands is
ekam
eva advitiyam which translates as ‘One and indivisible whole’. This
mantra
also forms the basis of non-dual or monist schools which are
synonymous
with Mäyävädism. Some hold the opinion that a few Vedic
mantras
like so´ham ‘I am that’, and aham
brahma asmi ‘I am that brahman’
etc. in a
general way, and to some extent also supports Mäyävädism.
Prior to
the advent of the four Ages (Satya, Tretä, Dvärpara and Kali)
it was not
possible for the living entities to make statements like ‘I am
God’, ‘I
am the brahman’, ‘you are also that brahman’ and so
on. The
Vedas
powerfully proclaim the profound words ‘Oà tad visnoh paramam
padam
sada pasyanti surayah’ translated as ‘The wise sages, knowing Çré
Viñëu as
the Absolute reality and only Supreme truth, eternally witness
His
Supreme abode’. The fact that the word surayah is in
plural form,
meaning
‘wise sages’, is very significant. In this Vedic text the object of
observation
is one and singular while the observers are plural and many,
as well as
distinct and differentiated from their object of observation.
There is
not a whisper of Mäyäväda thought in the minds of these eternal
wise sages
as they eternally engage in seeing Çré Viñëu’s Supreme abode.
Mäyäväda
statements like ‘so`ham’ etc, are therefore misplaced and at
odds with
this Vedic view.
33
The
‘Spiritual’ birth of Mäyävädism
When the
pure spiritual living entity (the jéva)
relinquishes identification
with his
eternal nature and forgoes the potential of his latent spiritual
identity,
he becomes subsequently engrossed in a second inferior substance,
the
material atmosphere, or mäyä, which causes him to encounter
numerous
varieties of hazards and trepidation. According to Çréla
Vyasadeva,
the compiler of the Vedas, the situation is as follows (SB 11/2/
37):
bhayam
dvitéyabhniveçatah syad
éçäd
apetasya vipayayo’s småtiù
Fear
arises when the jéva misidentifies himself as
the material
body
due to absorption in the external, illusory world. When the
jéva
turns his back to the Lord, he forgets his constitutional position
and original
nature.
Like the ‘surayah’ or wise
sages, the jévas are meant to eternally see
(render
loving service to) the lotus-feet of Çré Viñëu, Çré Kåñëa. When
they
deviate from their intrinsic spiritual nature they become engrossed
in his
divine illusory energy (mäyä) which causes them to experience
fear.
At this
time the jéva becomes eternally oblivious of his relationship to the
Lord, and
remains absorbed in the illusions of the Godess Mäyä’s
temporary
world. Çréla Jagadänanda Paëòita writes in ‘Prema-vivarta’:
kåñëa
bahirmukh haiya bhog-bancha kare
nikatastha
mäyätare japotiya dhare
As
soon as the jéva turns his back to Çré
Kåñëa and desires
temporary
material enjoyment, mäyä,
waiting nearby, immediately
captures
him in her embrace.
The moment
that the living entity falls into mäyä’s clutches
is the
moment he
forgets his original, spiritual identity. He forms a new mode
of
consciousness as a result of his immersion in the material atmosphere.
Thinking
that he is the ‘center of his own universe’, and imagining himself
to be ‘the
enjoyer’, he thus mistakenly equates himself with the Supreme
Lord, Çré
Kåñëa. The Supreme Lord is always steeped in penultimate bliss,
either by
dint of his inherent self-satisfied perfect nature, or through the
sweet
loving exchanges with his surrendered devotees. The jéva’s
illusion
becomes
complete, when overcome by the spell of envy and self-adulation
he desires
to usurp the unquestionable and natural position of the Supreme.
He thus
becomes conditioned in this animosity, is enslaved by the stringent
The
philosophy of Mäyävädism: A life history
34
Beyond Nirväëa
laws of karma
and is subjected by natural law to the cycle of repeated
birth and
death. Deluded by mäyä, his deep-seated convictions make
him
an easy
victim of the corrupting misconceptions of Mäyävädism.
It is at
this primordial time that the disposition and vulnerability to
the ‘so`ham’ (I am
that) conception of Mäyävädism is born in the jéva. The
jévas
who are inimical to the Supreme Lord take shelter of His illusory
energy mäyä, and
become converts to Mäyävädism. It is thus the living
entity’s
[adopted] state-of-illusion and his turning away from God that
are the
fundamental reasons for the birth of Mäyävädism.
The jéva’s
fall into the material world is an imminent consequence of
his desire
to enjoy material nature. In that unnatural state he becomes
victimised
by the material concept of time and is caught up in the duality
of
existence and non-existence, of ‘I’ and ‘mine’, of reality and non-reality.
He
mistakes the real for the unreal, and the unreal for reality. Countless
delusional
ideas spill out of his mind, misconceptions like: ‘this world is
false and
like a dream’, ‘the world is born out of illusion’, ‘truth and reality
are
impotent’ and ‘truth and reality are devoid of variety and attributes’.
In
contrast, an astonishing fact deserves to be disclosed. In all of the
approximately
550 aphorisms (sütras) of the Brahma or Vedänta sütra is
there any
justification for these misconceptions. There is not the slightest
mention of
terms such as nihçaktika (impotent), nirviçeña
(without
attributes),
or nirakara (formless). However, in spite of this, Çré
Çaìkaräcärya
in his commentary to the Brahma-Sütra has forcibly
interpolated
these concepts, attempting to foist them off as Vedic
conclusions.1
What
is the definition of Mäyävädism?
Mäyävädism
is also sometimes known either as the theory of
metamorphasis,
or the theory of evolution, due to its striking departure
from the
truth as given by the Vedänta scriptures. However, the true
Vedic view
of evolution is a different thing entirely from the theory of
‘one-ness’
or non-dualism propagated by the monists, which is an
aberration
of Vedic wisdom. The Vedic Vivartaväda theory of evolution
is that at
some conducive, integrative and auspicious moment in time
material
atoms coalesce to create life. The special distinction of this
philosophical
view is that it confines itself entirely to the material model,
and has no
recourse to ontological concepts at all. The epicurean view of
the atheist
philosopher Carvak is an extension of this material-only
conception.
The real meaning of vivarta, metamorphosis or evolution, is
the
superimposition of the attributes, symptoms and apparent identity of
35
the soul
onto the body as a concomitant by-product of material
combinations.
Despite this non-spiritual view, the true Vivartavädas do
not make
the mistake of claiming that matter becomes spirit. In contrast,
the
illusory concept that the world is brahman or is
within brahman has
nothing to
do with Vedic metamorphosis, but is in actual fact pure
Mäyävädism.
Thus, Çré Çaìkaräcärya’s definition of ´vivartaväda`, or
theory
of
evolution, is in fact Mäyävädism. Within this context therefore, the
history
and biography of Mäyävädism can be understood as the history
and
biography of vivartaväda, or theory of evolution.
The real
definition and meaning of Mäyävädism will be discussed
contextually:
for now we offer a brief definition of Mäyävädism.
The
Sanskrit word ‘mäyä’ generally implies the deluding
spell of the
material
energy or the nescience potency. She (mäyä) is the
shadow or
the
reflected image of the form of the Absolute Truth. The illusory material
energy has
no power or authority to enter the spiritual realm of conscious
reality,
but here, in the material world she is the presiding authority. The
tiny jéva, under
the sway of mäyä accepts incarceration in this
material
world and
takes shelter in the ideas and theories of Mäyävädism. The
Mäyäväda
philosophers attempt to debunk the claim that such an energy
with the
appellation ‘mäyä’ exists, arguing that ‘brahman’
exists alone,
without ‘mäyä’.
Their view
is that brahman is without energy and is impotent. Because
they
endeavour to establish this theory about the supreme reality on the
basis of
mundane logic and arguments, these rhetoricians are famous as
‘Mäyävädés’.
On the strength of their mundane logic the Mäyävädés will
have
everyone believe that – ‘The jéva is brahman’, but
that by the
arrangement
and action of the potency of ‘mäyä’, brahman
becomes
projected
onto many different jéva forms and is seen in each one of
them.
However,
as soon as the illusion of mäyä is
removed, the jéva’s separate
individual
identity ceases to exist. It is only so long as the covering of
‘mäyä’
remains that the jéva exists. Hence,
Mäyävädis are persons who try
to
convince others of this relationship between mäyä and jéva. Such
persons
do not
accept the authority of the Vedas or Vedänta. By the imposition of
sheer
force and twisted arguments they say – “Once the covering of mäyä
is removed
the jéva has no separate, independent existence. The jéva
never
experiences
a state of pure-individual experience after he is freed from
the
clutches of mäyä.” We shall soon show many examples,
to prove that
these
Mäyävädi conclusions are not supported by the Vedas, and are
fundamentally
fallacious.
The
philosophy of Mäyävädism: A life history
36
Beyond Nirväëa
Mäyävädism
totally denies the individual jéva an
eternal, pure existence
and
identity. On the other hand, deductively it dares to asseverate that
Isvara, the
Supreme controller; God, becomes afflicted by mäyä. In which
case ‘God’
is required to liberate Himself from mäyä. Then
factually, where
is the
distinction between God and jéva?
Even if
one simply thinks, that the only criteria for deciding who is
God and
who is man is the state of freedom or bondage to the results of
karma
– still, such a view hurls the adherent into the pit of
Mäyävädism.
If the
identities of God and man are ascertained on the basis of this
premise,
what then can be more dangerous than this philosophy? The
truth is
that, the expression of such a view is in itself a prime symptom of
the jéva’s
affliction by mäyä. Burdened
with this misconception, even by
attaining nirvikalpa
(merging into brahman) he will
be unable to free
himself
from the illusory entrapment of mäyä, for
nowhere is there any
mention,
proof or example of nirvikalpa liberation. As such, the Mäyävädis
can never
be included among the four pure spiritual sampradäyas (disciplic
lineages)
whose followers strictly adhere to the genuine tenets of the Vedas
and
Vedänta. This will be shown gradually in the light of traditional
evidence.
Çréla
Veda-Vyäsadeva: Author of the Vedas
When the
great sage Çréla Veda-Vyäsadeva compiled the Vedas, he
observed
in them countless references and supporting evidences
establishing
the inherent distinction between God and the living entity.
He did
however, also encounter a few hints in support of the ‘nondifferences’
between Isvara
(God) and the jéva – but in
contrast to the
former
were very few indeed. There is clear and ample indication that
Çréla
Vyäsadeva surmised that these few hints would later form the corner
stones of
Mäyävädism, especially in the light that as a self-realised sage
and
preceptor Çréla Vyäsadeva has knowledge of past, present and future
(trikälajïa)
The
discussion of the conception of non-dualism in the Vedas is both
incomplete
and contextual. A comprehensive, exhaustive analysis of the
truth, or
any topic for that matter, can only be considered factual and
authentic
when it is discussed compleletely from all angles of perspective.
Incomplete,
or one-sided presentations that attempt to establish partial
truths as
the whole truth, is dishonest and is nothing but chicanery.
Çré
Kåñëa-Dvaipäyana Vyäsadeva has declared in his writings in the
Puräëas,
that Mäyävädism is false and non-Vedic. Padma Puräëa 25/7:
37
mäyavädam
asacchästram pracchannaà bauddham ucyate
The
theory of Mäyävädism is a concocted scripture and is known
as
Buddhism in disguise.
In
different sections of Padma Puräëa, in the earlier part of Kurma
Puräëa and
in many other Puräëas, prophetic declarations such as this
are
common. In the Padma Puräëa Mäyävädism is unequivocally declared
non-Vedic.
I made the point earlier in this book, that Mäyävädism or
impersonalism
was an alien concept in Vedic ages and therefore does not
find a
place as an authentic philosophy in the Vedic literature. Regarding
this, Lord
Çiva delivers a clear-cut declaration in the Padma Puräëa:
vedärtavan
mahäçastram mäyävädam avaidikam
mäyä
eva kathitaà devi jagatäà näçakäranat
The
theory of Mäyävädism - though given a facade of great
importance
and claiming itself to be derived from the Vedas - is in
truth
a non-Vedic theory. O Goddess (Parvati)! It is I who has
propagated
this concocted theory, which will become the cause
of the
world’s destruction.
Çréla
Bhaktivinode Thäkura comments on Mäyävädism in his book ‘Jaiva
Dharma”:
“Atheist
personalities under the cover of following the path
of bhakti-yoga,
devotional service, were attempting to use this
knowledge
to realise selfish and nefarious designs. Observing this,
the most
compassionate Supreme Lord, who is the fully committed
guardian
of His surrendered devotees, conceived a scheme by
which
demoniac elements could not corrupt the path of bhakti.
He sent
for Lord Çévä, Mahadeva, and said to him: ‘O Sambhu!
The human
society will not benefit if the science of bhakti is
preached
to persons with an atheistic mentality. To delude these
asuras2
you must compile such a scripture, where My identity as
the
Supreme Personality of Godhead is obfuscated, and
Mäyävädism
is propagated. So persons steeped in the atheistic,
demonic
mentality may forsake the path of çuddha-bhakti, pure
devotional
service, and embrace Mäyävädism, in order that My
dear
devotees may relish çuddha-bhakti without consternation.”
The
Supreme Lord Viñëu tells Lord Çiva the following in Padma Puräëa:
(42/110):
svagamäyäih
kalpitais tvam ca janän mad vimukhän kuru
maà
ca gopäya yena syät såñti hräsa uttara-uttara
The
philosophy of Mäyävädism: A life history
38
Beyond Nirväëa
You
should appear in Kali yuga among human beings in your
partial
incarnation and citing false scriptures compiled by you
known
as Tantra scriptures preach a philosophy to turn men
against
Me. Make sure
to keep My eternal identity and Supreme
form
as the Personality of Godhead a deep secret. In this way the
atheistic
population will gradually increase.
And in
Varaha Puräëa:
eña
mohaà såjämyäçu yo janän mohayiñyati
tvaà
ca rudra mahäbäho moha çästraëi käraya
atathyani
vitathyani darçayasva mahäbhuja
prakäçaà
kuru cätmänam aprakäçaà ca mäà kuru
O
mighty-armed Rudra! I am going to breed delusion of such
magnitude
that it will deceive everyone, hence you also must be
prepared
to contrive a scripture in order to further this cause. It
should
instigate mundane logic, full of word jugglery, to debunk
the
concepts supporting God’s existence. Manifest your wrathful
form
(taken at the time of annihilation) and enshroud My eternal,
divine
form in deep mystery.
Çré
Vijïäna Bhikñu’s View
Some
preceptors of the Çaìkaräcärya persuasion consider that Padma
Puräëa
statements like the above, were interpolated out of envy by
Vaiñëavas.
However, the säìkhya-philosopher and egalitarian Vijïäna
Bhiksu
disagrees. In the preface of his book ‘Säìkhya-pravacana bhasya’
he has
quoted from the Padma Puräëa. Which has been cited here for the
information
of the readers. (This appeared on pages 5 & 6 of the preface
to Vijïäna
Bhiksu’s commentary to ‘Säìkhya darsanam’, second edition,
published
by Çré Jévananda Vidyäsagar Bhattäcärya in the Bengali era, 12/
16:
astu
vä päpinäm jïäna pratibandhärthaà ästika darçanesv apy
aàçataù
çruti
viruddha artha vyavasthäpanam teñu teñvaàçeñvaprämänyam ca
çruti
småty aviruddheñutu mukyaviñayeñu prämäëyam asti eva ata eva
padma
puräëe brahmäyoga darçana atiriktänäà darçanänäà nindä
upapadyate
yathä
tatra pärvatéà pratéçvara väkyam
Om Tat Sat
(Continued...)
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