Beyond Nirvaana -6

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Beyond

Nirvaana

Section H

The Dark dimensions of Mäyävädism

We ask our readers leave to close with a few last words. It is not an

easy task to write a conclusive essay on Mäyävädism, especially given the

limits of brevity that compete with the scope of the subject and the

abundance of available reference. Despite the challenge, our goal and

prime motivation has been to create a basic, inclusive and firm

understanding of the subject, making it as comprehensive as the constraints

of one book allow. To achieve this we are equipped with an array of

authentic texts and scriptures that offer deep insight into all spiritual

topics. For the present we would like to end by discussing a few verses

from the sixteenth chapter of the Bhagavad-gétä. The Gétä has for countless

generations been globally acclaimed as a book of profound spiritual

wisdom. One of the many reasons it has attracted such praise and

recognition is the epic Mahäbharata, the fifth Veda composed by Çréla

Vyäsadeva and comprised of 100,000 verses, making it a unique and

unparalleled masterpiece in the literary world. One chapter of this epic is

the Bhagavad-gétä – an extraordinary treatise that encapsulates the

voluminous teachings of the Vedas, Upaniñadäs, Puräëas and other epics

like the Mahäbharata and Rämayana. The Bhagavad-gétä is the foundation

upon which one is able to enter into the confidential and highly esoteric

subject matter of the Çrémad-Bhagavatam. The teachings of the Gétä are

presented in a simple manner, where the depth of wisdom is not diluted,

sketchy or encrypted. The elaboration of the highest truths are lucidly

presented and easily comprehensible to the common man.

Concluding Words

138 Beyond Nirväëa

Today, in our society where corruption is growing at an alarming pace,

cheaters dressed in the saffron garb of religious men, present a completely

distorted meaning of Bhagavad-gétä. The Gétä for centuries has acted as a

spiritual beacon, illuminating the path to self-realisation and Godrealisation.

It unequivocally delineates the highest wisdom and the

Absolute Truth. However, these so-called religious teachers have

altogether warped the real purport of the Gétä, misleading and exploiting

the innocent masses to create atheists. These imposters want to strip the

Absolute Truth of all His potencies and characteristics, and present Him

as brahman that is impotent and formless. This is the religion of the äsuras

preached in the name of Bhagavad-gétä. The Gétä strongly condemns such

demoniac views; the Supreme Being Çré Kåñëa tells Arjuna the following

in Bhagavad-gétä 16/5:

daivé sampad vimokñäya nibandhäya äsuri matä

mä çucaù sampadaà daivém abhijäto’si päëòava

Transcendental qualities are conducive to liberation, while

demoniac qualities are the cause of bondage. Do not lament or

fear, O son of Pandu, you are born of the divine, transcendental

qualities.

Çré Kåñëa is telling Arjuna that the consequences of having demoniac

qualities (äsuri) are extremely painful and full of suffering. The living

entities are by nature pleasure seekers, searching after peace and happiness

and here to help them in that search it is explained that demoniac qualities

invite only sorrow and despondency. This verse therefore advises that to

find peace and happiness one should avoid the cultivation of demonic

qualities. Demons like Rävaëa, Kumbhakarëa, Hiraëyakça, Hiraëyakaçipu,

and Kaàsa were all born into elevated brähmaëa families. To read their

biographies will lead one to conclude that the demoniac nature, its habits

and religious practices, creates a condition of extreme frustration that

leads only to a miserable and untimely destruction. Çré Kåñëa’s instructions

in the Bhagavad-gétä are for the ultimate benefit of the entire human society,

which is reeling under the malefic effects of the present Kali-yuga. For

these instructions to be effective they must be properly propagated in

their original form and meaning.

Thus it is said in Gétä-mahätmya:

gétä sugétä karttvyä anyaiù çästravistaraiù

yä svayaà padmanäbhasya mukha-padmäd viniùsåtä

139

The Bhagavad-gétä should be sung or chanted constantly. Hence

what is the necessity of promulgating other scriptures? This is

because the Supreme Personality of Godhead Çré Kåñëa is Himself

the speaker of the Gétä.

Since Çré Kåñëa Himself is giving these instructions we can all

unhesitatingly receive and honour them. Lord Kåñëa, is speaking the Gétä

for the good of all living entities, and personally inviting us to come to

Him and His eternal abode, which is our final destination. Our relationship

with Him, in that eternal place is what will give peace and happiness to

everyone. What can be more auspicious and fortunate than this? Knowing

this it becomes our responsibility to embrace the teachings of Gétä and

advance on the path of devotion to the Supreme Lord. In doing so we can

reject the dry, joyless path of impersonal knowledge that gradually vitiates

the heart with the poisons of pride and envy. Çréla Vyäsadeva has given

the same instruction in ‘Vedänta- Darçan’, confirming that the path of

devotion is superior to all. Empirical deductive knowledge can never reward

anyone with the highest liberation. The crest-jewel among scriptures

Çrémad-Bhägavatam states: SB 10/2/32

ye’nye’ ravindäkña vimukta-mäninas tvayy asta-bhäväd aviçuddha

buddhayaù

äruhya kåcchreëa paraà padaà tataù patanty adho’nädåta-yuñmadaìghrayaù

Lord Brahmä says: “O lotus-eyed Lord, although non-devotees

who undergo severe austerities and penance to achieve perfection

may think themselves liberated, their intelligence is impure.

Although they may rise to the level of impersonal brahman

realisation, they fall down from their position of imagined

superiority because they neglect to worship Your lotus-feet.”

In Bhagavad-gétä verse 16/6, the Supreme Lord Çré Kåñëa unequivocally

states :

dvau bhüta-sargau loke’smin daiva äsura eva ca

daivo vistaraçaù prokta äsuraà pärtha me çåëu

O son of Påthä, in this world there are two kinds of created beings.

One is called the divine and the other demoniac. I have already

explained to you at length the divine qualities. Now hear from

Me of the demoniac.

Concluding Words

140 Beyond Nirväëa

A similar verse is found in the Padma Puräëa:

dvau bhüta svargau loke’smin äsura eva ca

viñëu bhaktaù smrto daivaù äçurastad-viparyyah

The first line of this verse is the same as in the Bhagavad-gétä. The second

line translated means:

The devotees of the supreme Lord Viñëu share the qualities of

the devas (demigods) whereas the non-devotees are in the category

of the demons.

This view is echoed in all the revealed scriptures. Rävaëa was extremely

powerful and one of the most prominent demons the world has witnessed.

He would personally worship Cämuëòä Devé, (a form of the demigoddess

Durga), in a temple located within the palace complex. Unfortunately, he

never worshipped the Supreme Lord Çré Räma, who was manifest on earth

at that time. Far from serving the Supreme Lord Räma and His eternal

energy Sétädevi, the demon king Rävaëa had the audacity to kidnap Queen

Sétä setting a heinous example to the world.

The prime consideration for all monists and impersonalists, their preeminent

concern above all others is that Paramabrahman, the Supreme

Personality of Godhead must always be described as impotent and

formless. Their attempt to expropriate His divine attributes is perfectly

symbolised by Ravaëa’s attempt to kidnap the Supreme Lord’s eternal

consort and çakti. In order to teach the world that Mäyävädés are of a

demoniac nature, the Supreme Godhead had to personally vanquish Rävaëa.

Although Rävaëa was diligently worshipping Durga devi, she was powerless

to protect him, nor did she desire to do so. After all, she would never

betray her relationship as the loving servitor of her own Lord. Instead

she assisted the Supreme Lord to bring about Rävaëa’s end by rejecting

his worship and sacrificing him without compunction, thereby illustrating

the fate of souls who attempt to exploit worldly power in this manner.

Devout Mäyävädés are atheistic asuras who are inimical to the Supreme

Lord. Where the Padma Puräëa clearly stated the demoniac qualities of

atheistic Mäyävädés, the Bhagavad-gétä is even more unequivocal in

describing the demoniac nature of such monists. Bg 16/8

asatyam apratiñöhaà te jagad ähur anéçvaram

aparaspara-sambhütaà kim anyat käma-haitukam

141

They say that this world is unreal, that it has no foundation, and

that there is no God in control. It is produced of sex desire, and

has no cause other than lust.

The Mäyävädés tactfully refrain from postulating just what masculine

and female principles could be involved in producing something as

awesome as the cosmic manifestation. To consider the world as false,

abstract and dream-like is to them the essence of the Mäyäväda hypothesis.

Therefore, from Çréla Vyäsadeva’s descriptions and the Supreme Lord Çré

Kåñëa’s declaration it may be established beyond doubt that Mäyävädés

are of a demoniac nature. Existentialists like Carvaka also did not believe

in a God as the creator and maintainer of everything, nor did he believe in

life after death. His views may be summed up in his own words:

åëaà kåtvä ghåtaà pibet yävajjévet sukhaà jévet

bhasmé-bhütasya dehasya punarägamanaà kutaù

Even at the expense of going into debt or stealing, as long as one

lives, he should live happily, eat, drink and be merry. After death

when the body is consigned to the flames, how can the body rise

again from its ashes?

The Mäyävädés do not accept the authority of God. The one who creates,

maintains and annihilates the entire material universe has been demoted

to the level of an ordinary jévä, bereft of energy and form. Thus we see

that Çaìkaräcärya talks of brahman with different grades. For example

‘ekam eva advitéyam brahma’ – One without duality ‘brahman’ is impersonal;

but the existing ‘creator-maintainer-annihilator’ brahman becomes mäyä’s

captive and only creates, maintains and annihilates this universe due to

nescience; while brahman is also categorised as jéva. Sometimes the monists

mercifully award brahman the title of Éçvara, controller. When brahman is

enthralled by mäyä or covered by ignorance he receives the nomenclature

éçvara. However, to apply the term éçvara to the jévä is meaningless, for in

their logic the tiniest fraction of brahman, which is covered by ignorance

is known as jévä, and is in reality non-existent. Here I cite a few verses

from the Siddhänta-ratnamala –

advaita vädinäà brahma nirviçeñaà vikalpitam

brahma tu brahmasütrasya såñöi-sthity ädi-käraëam

dåñövä evaà nirmitaà väkyam mukhyaà gauëam iti dvayam

brahmaëo lakñaëe bhedau jïäninäà çobhate katham

‘janmädyasya yato’ väkye brahma saçaktikaà bhavet

klévena çaktihénena såñöyädi sädhyate katham

Concluding Words

142 Beyond Nirväëa

çakténäà parihäre tu pratyakñädi prabädhate

çästra-yuktyä vinä vastu nästikenädåtaà hi tat

These two excerpts describe how the monists’ concept of brahman is

nirviçeñam- formless and impersonal. In consequence of this concept it

would be impossible for a formless, non-qualitative brahman to carry out

the energetic acts of creation, maintenance and destruction. For this reason

they formulate a philosophy that brahman has a primary nature and a

secondary one. The primary nature is the origin of the universe, while the

subordinate, secondary nature is inherently unfathomable in nature.

However, according to Çréla Vyäsa’s philosophy of ‘Vedänta- darçana in

the Brahma-Sütra, the verse beginning with janmädyasya yataù affirms

brahman as the cause of the creation. Surely, if brahman is the cause of

the entire creation, then He cannot be impotent, non-qualitative and

impersonal. Seeing the conclusions of the Vedas and Vedänta in this matter

the Mäyävädés have imposed the imaginary distinctions of mukhya

(principal) and gauëa (secondary) on brahman’s nature. How can

intelligent jïäni’s (philosophers), accept such aberrations and biases? The

word advaita implies the absence of duality and thus ipso facto the

aberration that brahman has two categories (mukhya and gauëa) is an

illogical philosophy. If brahman is in reality both formless and without

attributes, he is impotent – so how is someone who is impotent and without

energy capable of any type of creation? By closely inspecting these ideas

we can observe that the atheists and Mäyävädés favour a concept that is

not supported by the revealed scriptures. Pious souls however, with sincere

natures and daivika (godly) qualities, cannot respect these concocted

theories. Now compare the next verses, (also from Siddhänta-ratnamälä)

with the previous ones, to derive a clearer understanding of how the

demoniac and atheistic mind thinks:

kecid ähuù prakåtyä eva viçvä såñöir vyavasthitä

teñäm vai puruñaù klévaù kalatram hi tathä eva ca

patyabhäve kumäréëäm santatir yadi dåçyate

teñäà mate praçaàsärhä samäje sä vivarjitä

The atheist Kapila Muni (of the Säìkhya School) claims that in the

matter of the universal creation, God is redundant. Nature herself, as the

mother is giving birth to the universe, which necessitates no role in this

for Puruña or the masculine creative energy of God. But if one insists on

bringing God into the picture, why describe Him as an impotent

controller? How can He be a controller, but be impotent and unable to

create? Taking the argument to an even more practical dimension, if we

143

observe the workings of ‘Nature’, how is it possible for a female (Nature)

to give birth without having union with a male (Puruña)? Is it possible for

plants to germinate without the energy of the Sun? These simple arguments

reveal that their contention that prakåti (material nature) is able to

procreate without the help of God is illogical. This verse gives the example

of an unmarried, husband-less girl giving birth to children. In the opinion

of these Mäyävädé philosophers, it appears that they would present this

unfortunate and destructive social occurrence as the absolute basis for

the Universal creation. The impersonalist view that material nature is

able to procreate without union with the energetic, Supreme Godhead is

not only wholly implausible, but is unacceptable to the pious society that

always take guidance from authorised Vedic scriptures.

The philosophers of Gautama and Kanada i.e. Nyäyä and Vaiçeñika

respectively are also atheistic. Neither will accept the authority of the

Vedas, nor do they believe that there is a Creator of the Universe. The

Siddhänta-ratnamala has described them in this manner:

yadäëumilane såñöiù jéva viçvädikaà kila

sthitis teçäm pramä-siddhä parivartana mülakä

dhvaàsas tu käla-cakreëa paramäëu-vibhäjane

svabhävair ghaöitam sarvam kim éçañya prayojanam

ghaöa-paöa-guëa-jïäne jaòa-dravya-vicäraëe

tärkikänäà mahä-mokñam anyäyena kathaà bhavet

‘yädåñé bhävanä yasya siddhir bhavati tädåñé’

iti nyäyät padärthatvaà präpnoti nästikaù sadä

asat-käraëa-väde hi svékåtä’bhäva saàsthitiù

sattähénasya sattä tu yuktihénä bhavet sadä

kärya käraëayo rétyä jaòänna cetanodbhavaù

gétä-väkyaà sadä mänyaà ‘nabhävo vidyate sataù

Meaning, that both the Nyäyä theoretician Gautama, and Kanada the

philosopher of Vaiçeñika, are of the opinion that the jéva, the universe etc.

are all created by a fusion of atoms and molecules – and that there is no

hand of God in this. This creation is mutable; it can be directly proved.

That the creation is mutuable can be directly proved. By the influence

and progress of time the creation moves towards its own inevitable

destruction. The main factor in this is atoms, which fuse together to create

the universe, but cause its inevitable annihilation when split apart. Where

then is the need for God in this matter? Much like the modern

Concluding Words

144 Beyond Nirväëa

technological scientists, the atomic structure of all animate things has

been fundamentally determined by both of these philosophies. However,

what they fail to consider, is the ultimate source of these atoms. Rather

they choose to investigate further and further into the mechanics of the

material energy while disregarding the elusive realm of consciousness

and the life force of the soul. In the name of logic and rhetoric, illogical

and irrational views cannot establish a dependable and authentic

philosophy. The simple reason is ‘yädåçé bhävanä yasya siddhir-bhavati

tädåsé’ – this maxim states, that each soul attains the result or grade of

perfection concomitant to his level (and quality) of consciousness in the

form of his desires and the quality of his attitude. According to this maxim

the atheists who believe in the atomic theory will ultimately attain a state

of inertness of consciousness. When one meditates on something, he

attains that goal. Lifeless matter as a meditation will simply lead one into

different forms of inanimate consciousness, of which the material nature

has much to offer in the form of rocks and stones. In all earnestness, for

these philosophers and scientists, real liberation from the mundane is

but a distant dream. It is truly irrational to postulate that inanimate things

can create animated things. The Bhagavad-gétä has declared that

consciousness or awareness cannot be produced from inert, dead matter:

‘näbhävo vidyate sataù’ meaning the existence of void, as reality cannot be

accepted.

(Footnotes)

1 Many of these works have been given commentaries and supporting books

in all the major international languages. Much of this was achieved recently

by the greatly renowned Vaiñëava äcärya – Çréla A.C Bhaktivedänta Svämé

Prabhupäda.

2 It would be redundant to say the ‘supreme-supreme’ by using the term

Parama-Bhagavän’. The term Bhagavän is reserved for He who is the

Supreme.

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Epilogue

The Insanity of Mäyävädism

We have systematically established with logic, arguments and proof

that the philosophy promulgated by Çré Çaìkaräcärya is a covert form of

Buddhism called Mäyävädism, that it is based on false scriptures and lastly,

that it is an asurika view. It has been proven beyond doubt that his

teachings are a form of monism. The compiler of the Vedas, Çréla Vyäsadeva

has lucidly written in the Padma Puräëa and in the Bhagavad-gétä that

Çaìkaräcärya’s philosophy is covert Buddhism’, a false, atheistic

representation of the scriptural conclusions with the Padma Puräëa verses

unequivocally substantiating these points. In the Gétä, the Supreme Lord

Çré Kåñëa condemns the atheistic teachings of Mäyävädés regarding the

truth about creation, and so forth, calling persons with such views ‘asuras’.

In India the two terms atheist and asura (demon) are used as expletives –

derogatory terms of address. In fact, these two terms should be

acknowledged as extremely damning. We have not hesitated in applying

them to denounce Mäyävädism. The reason is that a totally falsified

religion is being propagated, or rather being foisted on innocent people

in the name of Vedic spirituality. It is high time that human society is

made aware of this stalking danger. We have eagerly presented, without

holding back or camouflaging, the essential precepts of the authorised

Vedic religion. This may be seen as our attempt at curbing the evil

influences of the age of Kali. Our efforts will remain to try and salvage as

many innocent souls who are drowning in the ocean of material existence,

and who are constantly preyed upon by the sharks of false religion.

We have observed that mostly the educated classes of people like

professors, teachers, academics, and panditas will lean towards monism

and impersonalism. The principal reason for this is that modern education

system transmits a doubt-based method of inquiry rather than a faithbased

one. They must not keep themselves any further in the dark about

the egregious effects of Mäyävädism and atheism on the present society

and posterity. The precepts of monism are illogical, and lack support

from any revealed scriptures. Hence, no one should feel at a loss, that he

would become like rudderless drift-wood on the ocean of material

existence if he were to renounce the pursuit of monism. Because monism,

impersonalism, or Mäyävädism are one and the same and their ship is

permanently moored in the mire of materialism, incapable of ferrying its

passengers to the other side of immortality and liberation.

146 Beyond Nirväëa

Çré Çaìkaräcärya’s commentary to Vedänta-Sütra or Brahma-Sütra is

crowded with illogical, irrational and unsystematic developments of

arguments and theories, all leading to conclusions that are not supported

by Vedic truths. For example, one of the most important phrases which

acts as a pillar holding up the entire edifice of his philosophy is taken

from the Vedas and is grossly misinterpreted. In ekam eva advitéyam, the

word advitéyam has been explained by him as meaning ‘without duality’,

but this is incorrect. The correct meaning of the word is ‘one without a

second’, or ‘no one is His equal or superior’. Again the word ‘ekam’ has

been misinterpreted as meaning the numerical one (1), which in actuality

means the great void. The Vaiñëava preceptors have meticulously

substantiated every assertion they have made. People with limited

knowledge and intelligence revert to a deductive process understanding,

of neti neti – ‘not this, not this’, for acquiring knowledge. When one is

unable to understand the profound and sober purports of the scriptures,

he is forced to end his research by coaxing himself to accept the lesser,

indirect, sometimes misinterpreted meanings. However, to reject the direct

meaning for the indirect, subordinate meaning of words is tantamount to

atheism. Thus Çaëkaräcärya grabbed hold of the indirect, subordinate

meanings of the Vedic maxims to establish his philosophy of Brähmaëism,

which dispossesses brahman of His energies and attributes whereas, in

truth brahman is the ‘Complete Whole’, endowed with transcendental

attributes, energies and beautiful form. According to Vedänta-sütra or

Brahma-Sütra 1/1/2 brahmän is ‘janmädy asya yataù’ – the creator,

maintainer and annihilator. The same truth has been reiterated in the

Upaniñadäs. Çré Rämänujäcärya comments on the Brahma-Sütra 1/1/1 –

‘sarvatra-båhattva-guëa-yogena…mukhyavåttaù’ – the direct and principal

meaning is that brahman is everywhere, and in all circumstances in full

possession of His transcendental attributes of unsurpassable and unlimited

opulence. All revealed scriptures and the Vaiñëava preceptors accept only

one concept of brahman – He is the Supreme Controller, unequalled and

supreme. Çaìkaräcärya’s concept of brahman is his own concoction.

vedänta-vedyaà puruñaà puräëaà

çré caitanyätmäà viçvayonià mahäntam

tam eva viditvä’timåtyum eti

nänyaù panthä vidyate ayanäya

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Knowing only Him who is known through the Vedas and the

Upaniñadas, that ancient personality, the omniscient self, the

supreme living consciousness, the cause of this creation, the

infinite, - knowing Him one attains immortality. There is no other

path to the deathless state of transcendence.

Real knowledge and true education comes naturally to those engaged

in discussing the philosophy and commentaries of Vedanta, the Vedas,

the Upaniñadas etc. delineated by the Vaiñëava preceptors. If we sincerely

desire to introduce a complete education in our land then it is imperative

to propagate and include in the university syllabus the commentaries of

Çré Madhväcärya, Çré Rämänujäcärya, Çré Viñëusvämé, Çré Nimbarkäcärya

and especially Çréla Baladeva Vidyäbhüñaëa’s ‘Govinda-Bhäñya’

commentary.

Epilogue

148 Beyond Nirväëa

Appendix One

Çrémad-Bhägavatam predicts birth of Lord Buddha

(Translation and purport taken from the English translation of

Çrémad-Bhägavatam by Äcärya A.C Bhaktivedanta Swami

Prabhupäda)1

First Canto, chapter 3, text 24:

tataù kalau sampravåtte

sammohäya sura-dviñäm

buddho nämnäïjana-sutaù

kékaöeñu bhaviñyati

Then, in the beginning of Kali-yuga, the Lord will appear as Lord

Buddha, the son of Aïjanä, in the province of Gayä, just for the

purpose of deluding those who are envious of the faithful theists.

Purport

Lord Buddha, a powerful incarnation of the Personality of Godhead,

appeared in the province of Gaya (Bihar) as the son of Aïjanä, and He

preached the conception of non-violence and deprecated even the animal

sacrifices sanctioned in the Vedas. At the time when Lord Buddha

appeared, the people in general were atheistic and preferred animal flesh

to anything else. On the plea of ‘Vedic sacrifice’, every place was practically

turned into a slaughterhouse, and animal killing was engaged in

unrestrictedly. Lord Buddha preached non-violence, taking pity on the

poor animals. He preached that He did not believe in the tenets of the

Vedas and stressed the adverse psychological effects incurred by animal

killing. Less intelligent men in the age of Kali, who have no faith in God,

followed His principle, and for the time being they were trained in moral

discipline and non-violence, the preliminary steps for proceeding further

on the path of God realisation. He deluded the atheists because such

atheists who followed His principles did not believe in God, but they kept

their absolute faith in Lord Buddha, who himself was the incarnation of

God. Thus the faithless people were made to believe in God in the form of

Lord Buddha. That was the mercy of Lord Buddha: he made the faithless

faithful to him.

149

Killing of animals before the advent of Lord Buddha was the most

prominent feature of the society. People claimed that these were Vedic

sacrifices. When the Vedas are not accepted through the authoritative

disciplic succession, the casual readers of the Vedas are misled by the

flowery language of that system of knowledge. In the Bhagavad-gétä a

comment has been made on such foolish scholars (avipaçcitaù). The foolish

scholars of Vedic literature who do not care to receive the transcendental

message through the realised sources of disciplic succession are sure to

be bewildered. To them, the ritualistic ceremonies are considered to be

all in all. They have no depth of knowledge. According to the Bhagavadgétä

(15.15), vedaiç ca sarvair aham eva vedyaù: the whole system of the

Vedas is to lead one gradually to the path of the Supreme Lord. The whole

theme of the Vedic literature is to know the Supreme Lord, the individual

soul, the cosmic situation and the relation between all these items. When

the relation is known, the relative function begins, and as a result of such

a function, the ultimate goal of life or going back to Godhead takes place

in the easiest manner. Unfortunately, unauthorised scholars of the Vedas

become captivated by the purificatory ceremonies only, and natural

progress is thereby checked.

To such bewildered persons of atheistic propensity, Lord Buddha is

the emblem of theism. He therefore first of all wanted to check the habit

of animal killing. The animal-killers are dangerous elements on the path

of going back to Godhead. There are two types of animal-killers. The soul

is sometimes called the ‘animal’ or the living being. Therefore, both the

slaughterhouses of animals and those who have lost their identity of soul

are animal killers.

Mahäräja Paréñit said that only the animal killer is unable to relish the

transcendental message of the Supreme Lord. Therefore, if people are to

be educated on the path of Godhead, they must be taught first and foremost

to stop the process of animal killing as above mentioned. It is nonsensical to

say that animal killing has nothing to do with spiritual realization. By this

dangerous theory many so-called sannyäsés have sprung up by the grace

of Kali-yuga who preach animal slaughter under the garb of the Vedas.

The subject matter has already been discussed in the conversation between

Çré Caitanya and Maulana Chand Kazi Shaheb. The animal sacrifices as

stated in the Vedas are different from the unrestricted animal killing in

the slaughterhouse. Because the asuras or the so-called scholars of Vedic

literatures put forward the evidence of animal killing in the Vedas, Lord

Buddha superficially denied the authority of the Vedas. This rejection of

the Vedas by Lord Buddha was adopted to save the people from the vice

of animal-killing as well as to save the poor animals from the slaughtering

Appendix One

150 Beyond Nirväëa

process by their ‘big brothers’ who clamour for universal brotherhood,

peace, justice and equity. There is no justice when there is animal killing.

Lord Buddha wanted to stop it completely and therefore His cult of ahiàsä

(non-violence) was propagated not only in India but also outside the

country.

Technically Lord Buddha’s philosophy is called atheistic because there

is no acceptance of the Supreme Lord and because that system of philosophy

denied the authority of the Vedas. But that is an act of camouflage by the

Lord. Lord Buddha is the incarnation of Godhead. As such, He is the

original propounder of Vedic knowledge. He therefore cannot reject Vedic

philosophy. Nevertheless, He outwardly rejected the Vedas because the

sura-dviña or demons, being by nature always envious of the devotees of

Godhead, try to support cow-killing or animal killing by quoting from the

pages of the Vedas. This is now being done by modernised sannyäsés.

Lord Buddha had to reject the authority of the Vedas altogether. This is

simply technical, and had it not been so he would not have been so accepted

as the incarnation of Godhead. Nor would he have been worshipped in

the transcendental songs of the poet Jayadeva, who is a Vaiñëava äcärya.

Lord Buddha preached the preliminary principles of the Vedas in a manner

suitable for the time being, as also did Çaìkaräcärya to establish the

authority of the Vedas. Therefore both Lord Buddha and Çaìkaräcärya

paved the path of theism, and Vaiñëava äcäryas, specifically Çré Caitanya

Mahäprabhu, led the people on the path of realisation of going back to

Godhead.

We are glad that people are taking an interest in the non-violent

movement of Lord Buddha. But will they take the matter very seriously

and close the animal slaughterhouses altogether? If not, there is no meaning

to the ahiàsä cult.

Çrémad-Bhägavatam was composed just prior to the beginning of the

age of Kali (about 5,000 years ago), and Lord Buddha appeared about

2,600 years ago. Therefore the in the Çrémad-Bhägavatam Lord Buddha is

foretold. Such is the authority of this clear scripture. There are many

such prophecies, and they are being fulfilled one after another. They will

indicate the positive standing of the Çrémad-Bhägavatam, which is without

trace of mistake, illusion, cheating and imperfection, which are the four

flaws of all conditioned souls. The liberated souls are above these flaws;

therefore they can see and foretell things, which are to take place on

distant future dates.

(Footnotes)

1 Courtesy of the Bhaktivedanta Book Trust.

151

Glossary

Äcärya - spiritual preceptor. One who teaches by example.

Advaita-jïäna - knowledge of non-duality. Although in the true sense this

refers to the Supreme Absolute Personality of Godhead who is devoid of all

duality, the Mäyäväda conception of advaita-jïäna is that the ultimate substance,

brahman, is devoid of form, qualities, personality, and variegatedness.

Advaita-väda - the doctrine of non-dualism, monism – the doctrine that

emphasises the absolute oneness of the living entities with God. This is often

equated with the Mäyäväda theory that everything is ultimately one; that there is

no distinction whatsoever between the Supreme Absolute and the individual

living entities; that the Supreme is devoid of form, personality, qualities, and

activities; and that perfection is to merge oneself into the all-pervading impersonal

brahman. This doctrine was propagated by Çré Çaìkaräcärya

Agnostic - A. n. “One who holds that the existence of anything beyond and

behind material phenomena is unknown and (so far as can be judged)

unknowable, and especially that a First Cause and an unseen world are subjects

of which we know nothing.” (courtesy Oxford English Dictionary Unabridged)

Atheist - A. n.

1. “One who denies or disbelieves the existence of a God.”

2. “One who practically denies the existence of a God by disregard of moral

obligation to Him; a godless man.” (courtesy Oxford English Dictionary

Unabridged)

Avidyä - ignorance, spiritual ignorance, illusion. Ignorance is of four kinds:

to mistake that which is impermanent to be permanent, that which is full of

misery to be blissful, that which is impure to be pure, and that which is not the

self to be the self. Avidyä is one of the five types of kleça, or miseries, destroyed

by bhakti.

Bhagavän - the Supreme Lord; the Personality of Godhead. In the Viñëu

Puräëa (6.5.72-74)– “The word bhagavat is used to describe the Supreme brahman

who possesses all opulences, who is completely pure, and who is the cause of all

causes. In the word bhagavat, the syllable bha has two meanings: one who

maintains all living entities and one who is the support of all living entities.

Similarly, the syllable ga has two meanings: the creator, and one who causes all

living entities to obtain the results of karma and jïäna. Complete opulence,

religiosity, fame, beauty, knowledge, and renunciation are known as bhaga, or

fortune.” (The suffix vat means possessing. Thus one who possesses these six

fortunes is known as Bhagavän.)

152 Beyond Nirväëa

Bhakti - the word bhakti comes from the root bhaj, which means to serve.

Therefore the primary meaning of the word bhakti is to render service. Çré Rüpa

Gosvämé has described the intrinsic characteristics of bhakti in Çré Bhakti-rasämåtasindhu

(1.1.11) as follows: anyäbhiläñita-çünyaà jïäna-karmädy-anävåtam

änukülyena kåñëänu-çélanaà bhaktir uttamä – “Uttamä-bhakti, pure devotional

service, is the cultivation of activities that are meant exclusively for the benefit of

Çré Kåñëa, in other words, the uninterrupted flow of service to Çré Kåñëa, performed

through all endeavours of body, mind, and speech, and through expression of

various spiritual sentiments (bhävas). It is not covered by jïäna (knowledge of

nirviçeña-brahman, aimed at impersonal liberation) and karma (reward-seeking

activity), yoga or austerities; and it is completely free from all desires other than

the aspiration to bring happiness to Çré Kåñëa.”

Brahmacäré - the first äçrama or stage of life in the varëäçrama system;

unmarried student life.

Brahma-jïäna - knowledge of impersonal brahman; knowledge aiming at

impersonal liberation.

Brahman - the spiritual effulgence emanating from the transcendental body

of the Lord; the all-pervading, indistinct feature of the Absolute. Depending on

the context, this may sometimes refer to the Supreme brahman, Çré Kåñëa, who is

the source of brahman.

Brähmaëä - the highest of the four varëas or castes in the varëäçrama system;

a priest or teacher.

Brähmaëé - a female brähmaëä; the wife of a brähmaëä.

Brahmaväda - the doctrine of indistinct nirviçeña-brahman which has as its

goal the merging of the self into Kåñëa’s effulgence.

Brahmavädé - one who follows the doctrine of brahma-väda.

Chaya- shadow.

Caitanya Mahäprabhu - Çré Kåñëa appearing in the mood of a bhakta. Also

referred to as Çré Caitanya, Çréman Mahäprabhu, Gaura, Gauracandra, Gaura-

Hari, Gaura-kiçora, Gauräìga, Gaurasundara, Gaura, Kåñëa-Caitanya, Nimäi

Paëòita, Çacénandana, and Viçvambhara; the Supreme Lord who appeared

approximately five hundred years ago (1486 A.D.) in Navadvépa, West Bengal.

Although He is identical to Çré Kåñëa, He appeared with the bhäva (internal

mood) and känti (bodily complexion) of Çrématé Rädhikä in order to taste the

mellows of Her love for Kåñëa. Assuming the mood of a devotee, He spread love

for Kåñëa through the chanting of çré-hari-näma; hare kåñëa hare kåñëa kåñëa

kåñëa hare hare hare räma hare räma räma räma hare hare.

Käla - spiritual time which exists eternally in the present without any

intervention of past or future.

153

Darçana - seeing, meeting, visiting with, beholding. This word is used

primarily in reference to beholding the Deity or advanced devotees. Darçana

also means doctrine or philosophical system, as in vedänta-darçana.

Daça-müla - ‘ten-roots’. In the Äyur-veda, the science of herbal medicine,

there are ten roots which, when combined together produce a tonic which sustains

life and counteracts disease. Similarly, there are ten ontological principles. When

these are properly understood and realised, they destroy the disease of material

existence and give life to the soul. The first of these principles is known as

pramäëa, the evidence which establishes the existence of the fundamental truths.

The other nine principles are known as prameya, the truths which are to be

established.

The pramäëa refers to the Vedic literature and in particular to the Çrémad-

Bhägavatam. The Bhägavatam is the essence of all the Vedas; it reveals the most

intimate loving feature of the Lord‚ as well as the soul’s potential to unite with

the Lord and His eternal associates in their play of divine loving exchange.

Of the nine prameyas, the first seven relate to sambandha-jïäna, knowledge

of the inter-relationship between Çré Bhagavän, His energies, and the living

beings, both conditioned and liberated. The eighth prameya relates to abhidheyajïäna,

knowledge of the means by which the living entity can become established

in an eternal loving relationship with Him. The ninth prameya relates to prayojana,

the ultimate goal to be attained by pursuit of the transcendental path. That goal

is known as kåñëa-prema, and it takes on infinite varieties when manifest in the

different bhaktas possessing variegated moods of divine love.

Devas - celestial deities; beings situated in the celestial planets who are endowed

with great piety, tremendous lifespans, and superior mental and physical prowess.

They are entrusted with specific powers for the purpose of universal administration.

Devatäs - same as devas.

Dhäma - a holy place of pilgrimage; the abode of the Lord where He appears

and enacts His transcendental pastimes.

Dharma - from the verbal root dhå meaning ‘to sustain’; lit. that which sustains;

1) the natural, characteristic function of a thing; that which cannot be separated

from its nature; 2) religion in general. 3) the socio-religious duties prescribed in

çästra for different classes of persons in the varëäçrama system; one’s fixed

occupation in relation to the highest ideals known to man. Dharma is aspired

for by persons who not only desire enjoyment in this world, but who hanker for

something more, like Svarga (heavenly planets). For this it is necessary to follow

the religious codes outlined in çästra. By following the religious duties prescribed

according to varëäçrama, one can enjoy happiness in this life and attain Svarga.

The performance of dharmika duties is foremost for such people, and therefore

their puruñärtha (goal of life) is known as dharma.There are many types of dharma.

Stré-dharma (a woman’s dharma) refers to the duties, behaviour etc., that sustain

Glossary

154 Beyond Nirväëa

the proper nature of a woman. Similarly, dharmas such as puruña-dharma,

brähmana-dharma, çüdra-dharma; and sannyäsa-dharma, are described in dharmaçästras.

Ultimately, however, dharma means the natural attraction of the part for

the whole, the jéva for Kåñëa. All of these other dharmas are only related to this

temporary body, therefore, in the midst of performing them, one must cultivate

ätma-dharma, the soul’s eternal occupation as servant of Kåñëa, so that one can

reach the point, either now or tomorrow, of sarva-dharmän parityajya, giving

up all secondary dharmas and taking full shelter of Çré Çré Rädhä-Kåñëa.

Gauòéya Vaiñëava Äcäryas - prominent teachers in the line of Lord Caitanya.

Gauòéya Vaiñëava Sampradäya - the school of Vaiñëavism following in the

line of Çré Caitanya Mahäprabhu.

Gautama - is popularly known as Akñapäda Gautama. According to some

scholars, he lived in the 5th century BC and founded the präcéna, or older,

nyäya school of philosophy. He wrote Nyäya-sütra, which is known as the

earliest systematic literature of the system. The traditional nyäya system as it

stands today is mainly based on this work of Gautama. The Nyäya-sütra is divided

into five adhyäyas, or lessons, usually called books. Each lesson is divided into

two ähnikas, or daily portions, and these in turn contain a number of sütras, or

aphorisms. These sütras are also divided into prakaraëas, or topics, by

commentators such as Vätsyäyana and Väcaspati.

Gosvämé - one who is the master of his senses; a title for those in the renounced

order of life. This often refers to the renowned followers of Caitanya Mahäprabhu

who adopted the lifestyle of mendicants. Descendants of the relatives of such

Gosvämés or of their sevaites often adopt this title merely on the basis of birth. In

this way, the title Gosvämé has evolved into use as a surname. Leading temple

administrators are also sometimes referred to as Gosvämés.

Éçvara - the Supreme Lord or Supreme Controller.

Jaimini - the founder of the pürva-mémäàsä system of Indian philosophy,

better known as the mémäàsä system. According to modern scholars he composed

his pürva-mémäàsa-sütra around the 4th century BC. It deals with the

investigation of the nature of dharma and lays down the principle interpretation

of the Vedic texts on which the performance of sacrifices wholly depends. It

describes the different sacrifices and their purposes. The mémäàsa-sütra consists

of twelve chapters, the first of which deals with the source of knowledge and the

validity of the Vedas. It is recognised as the basic comprehensive work of the

mémäàsa school of philosophy which gave rise to a host of commentaries and

sub-commentaries.

155

Jämavanta - also known as Jämbavän Jïäna - (1) knowledge, (2) knowledge

which leads to impersonal liberation: this concerns the ätmä’s distinction from

matter and its identity with brahman.

Jéva Gosvämé - the son of Çré Vallabha (Anupama), who was the brother of

Rüpa and Sanätana Gosvämés. Even as a young boy he was deeply attracted Çré

Kåñëa. He spent his time not in playing but in worshiping Bhagavän with flowers,

sandalwood, and other articles. In his youth he went to Väräëasé to study Sanskrit

under Madhusüdana Väcaspati, a disciple of Särvabhauma Bhaööäcärya. After

completing his studies he went to Våndävana and took shelter of his uncles, Çré

Rüpa and Sanätana. After the disappearance of Rüpa and Sanätana, he became

the leader amongst all of the Vaiñnava followers of Çréman Mahäprabhu. His

numerous literary contributions, which include books such as Saö-sandarbha

and Gopal-Campu, and commentaries on Çrémad-Bhägavatam, Bhakti-rasämåtasindhu,

and Ujjvala-nélamaëi, have lent support with çästric evidence to the

teachings of Çré Caitanya. According to Gaura-gaëoddeça-dépikä (194-207) he is

Viläsa Maïjaré in Kåñëa-lélä.

Kali-yuga - the present age of quarrel and hypocrisy which began five thousand

years ago (see yuga).

Karma - (1) any activity performed in the course of material existence. (2)

pious activities leading to material gain in this world or in the heavenly planets

after death. (3) fate; former acts leading to inevitable results.

Kaëäda - an ancient sage. He is the originator of the vaiçeñika system of

Indian philosophy (see vaiçeñika in the Glossary of Terms). The word kaëäda

primarily means “one who lives on a small particle of food.” This may have

some connection to the basic tenet of the school which says that the universe is

formed of the minutest units of matter, called aëu (the Nyäya-kandalé of Çrédhara

may be consulted for further information on this point). Kaëäda is also referred

to by the synonyms of his name, e.g. Kaëabhuja and Kaëabhakña, or by his

genealogical name Kaçyapa. He is also known as Ulüka, which literally means

an owl. Tradition explains this name with a story that Lord Çiva appeared before

the sage in the form of an owl and revealed the vaiçeñika system to him. It is

traditionally believed that Kaëäda lived and taught in Väräëasé.

Kaëäda is credited with the authorship of the Vaiçeñika-sütra, the basic text

of the system, but the precise dates of his life and work cannot be ascertained.

While tradition sets him in the 8th century BC, modern scholarship assigns the

composition of the Vaiçeñika-sütra to the first century AD. The basic tenets of

the system were known to the early compilers of the Caraka-saàhitä – not only

to its final editor, Caraka, but to its original author, Agniveça, who is thought to

have lived several centuries prior to the Christian era. The vaiçeñika philosophy,

as propounded in the sütra, is acknowledged by several schools of Buddhist

philosophy, particularly the madhyamikas and the vaibhäñikas. The Pali work,

Glossary

156 Beyond Nirväëa

Milindapanha, which was written in the 1st century AD, mentions vaiçeñika as

an established branch of Indian learning.

Kapiladeva - an avatära of Çré Kåñëa, who appeared as the son of Kardama

Muni and Devahüti. He taught the true purport of the säìkhya philosophy to

his mother. In this original säìkhya philosophy of Kapiladeva there are twentyfive

principles. Beyond these there is the existence of Çré Bhagavän, who is the

source of the other principles. There was another Kapila who appeared later in

the dynasty of Agni who taught an atheistic version of the säìkhya philosophy.

The atheistic säìkhya accepts the twenty-five principles but denies the existence

of God. The säìkhya of Kapiladeva ultimately culminates in bhakti.

Kåñëa - the original Supreme Lord, Svayam Bhagavän. He is avatäré, the

source of all other avatäras. His partial manifestation is the Paramätmä and His

bodily effulgence is the all-pervading brahman. His body is composed of saccid-

änanda – eternality, knowledge, and bliss. He is the personification of all

spiritual mellows, raso vai sa. His father is Nanda Mahäräja, His mother is Yaçodä,

His brother is Balaräma, and His eternal consort is Çrématé Rädhikä. He is a

charming young cowherd boy with a complexion like that of a fresh monsoon

raincloud. His wears a brilliant yellow dhoté, a peacock feather on His crown,

and a garland of fresh forest flowers. He possesses sixty-four primary transcendental

qualities, out of which four are unique to Him alone: venu-mädhurya, He attracts

the entire world and especially the gopés with the melodious sound of His flute;

rüpa-mädhurya, He possesses extraordinary beauty which captivates the minds

of all; prema-mädhurya, He is surrounded by intimate loving associates whose

prema (divine love) is completely unbounded by reverence or formality; and

lélä-mädhurya, He performs beautiful and enchanting pastimes, amongst which

räsa-lélä is the summit.

Kåñëadäsa Kaviräja - the author of Çré Caitanya-Caritämåta. He received the

darçana of Nityänanda Prabhu in a dream and was ordered by Him to go to

Våndävana. At the repeated request of the Vaiñëavas, and after obtaining the

blessings of the Madana-Gopäla Deity, he accepted the task of writing the

biography of Çré Caitanya Mahäprabhu. He also wrote Govinda-lélämåta, a

description of Rädhä and Kåñëa’s eight-fold daily pastimes, and a commentary

known as Säraìga-raìgadä on Bilvamaìgala Öhäkura’s famous book, Kåñëakarëämåta.

He is Kastüré Maïjaré in kåñëa-lélä.

Kumära -The four Kumäras are called Sanaka, Sanätana, Sanandana and Sanat.

Brahmä created them in the beginning of creation from his mind (manaù). That

is why they are called Brahmä’s mänasa-putra (sons born of his mind). Because

of their profound knowledge, they were completely detached from worldly

attraction, and they did not give any assistance in their father’s task of creation,

because they had developed an inclination for impersonal speculation (brahmajïäna).

Brahmä was extremely displeased with this, and he prayed to Bhagavän

Çré Hari for the welfare of his sons. Çré Bhagavän was pleased by Brahmä’s prayers,

and in His Haàsa (swan) avatära, He attracted their minds away from dry

157

impersonal knowledge to the knowledge of pure devotional service on the

absolute platform. Because of this, Çanaka Åñi and his brothers are known as

jïäné-bhaktas. They are the originators of the Nimbäditya disciplic succession.

Madhva - the chief äcärya of the Brahmä sampradäya; born in 1239 near

Uòupé. His father and mother were Çré Madhyageha Bhaööa and Çrématé Vedavidyä.

He accepted dékñä and sannyäsa at age twelve from Acyuta-prekña. His sannyäsa

name was Pürëaprajïa. He wrote commentaries on the Bhagavad-Gétä, Çrémad-

Bhägavatam, Brahma-sütra, and many other books. He established the doctrine

of dvaita-väda which emphasises the eternal distinction between the living entities

and the Supreme Lord. He preached vigorously against the kevalädvaitaväda

teachings of Çré Çaìkaräcärya.

Mahädeva - a name for Lord Çiva; the great Lord or the chief among the

devas (see Çiva).

Mahäprabhu - the Supreme Lord, see Caitanya mahäprabhu

Mahäväkya - principal statements or utterances of the Upaniñadäs. Praëava

(oà) is the true mahäväkya of the Vedas. However, Çré Çaìkaräcärya has widely

broadcast four aphorisms as mahäväkyas. Therefore, the word mahäväkya has

come to be associated with these expressions: ahaà brahmäsmi, “I am brahman,”

(Båhad-äraëyaka Upaniñad, 1.4.10); tat tvam asi çvetaketo, “O Çvetaketo, you

are that” (Chändogya Upaniñad, 6.8.7); prajïänaà brahma, “The supreme

knowledge is brahman,” (Aitareya Upaniñad, 1.5.3); and sarvaà khalv idaà

brahma, “All the universe is brahman.” (Chändogya Upaniñad, 3.14.1.)

Mantra - a mystical verse composed of the names of Çré Bhagavän which

addresses any individual deity. Mantras are given to a disciple by a guru at the

time of dékñä.

Mäyä - illusion; that which is not; Çré Bhagavän’s external potency which

influences the living entities to accept the false egoism of being independent

enjoyers of this material world. The potency that creates bewilderment, which is

responsible for the manifestation of the material world, time, and material activities.

Mäyäväda - the doctrine of illusion; a theory advocated by the impersonalist

followers of Çaìkaräcärya which holds that the Lord’s form, this material world,

and the individual existence of the living entitities are mäyä or false.

Mäyävädé - one who advocates the doctrine of illusion (see mäyäväda).

Mäyika-tattva - the fundamental truth concerning Bhagavän’s deluding

potency, which relates to the material world.

Mémäàsä - a philosophical doctrine which has two divisions: (1) pürva or

karma-mémäàsä founded by Jaiminé, which advocates that by carrying out the

ritualistic karma of the Vedas, one can attain the celestial planets, and (2) uttara-

Glossary

158 Beyond Nirväëa

mémäàsä founded by Bädaräyaëa Vyäsadeva, which deals with the nature of

brahman. (See pürva-mémäàsä and uttara-mémäàsä).

Mémäàsaka - a philosopher. One who adheres to the mémäàsä philosophical

doctrine of which there are two divisions. This usually refers to those who follow

the karma-mémäàsä of Jaimini.

Mleccha - derived from the sanskrit root mlech meaning to utter indistinctly

(sanskrit) – a foreigner; non-Äryan; a man of an outcaste race; any non-Sanskritspeaking

person who does not conform to the Vedic social and religious customs.

Mukti - liberation from material existence not to be confused with the Buddhist

conception of nirvana. There are five types of liberation: särüpya (obtaining the

same form as Bhagavän), sämépya (living in close proximity to Bhagavän), sälokya

(living on the same planet as Bhagavän), särñöi (having the same opulence as

Bhagavän), and säyujya (becoming one with Çré Bhagavän either by merging

into His body or by merging into His brahman effulgence, nirvana). The last

type is vehemently rejected by the devotees. Although the other four types of

mukti are sometimes accepted by devotees as they are not entirely incompatible

with bhakti, they are never accepted by those who are fixed on attaining unalloyed

love for Çré Kåñëa in Vraja.

Mumukñä - the desire for liberation.

Mumukñu - a person who is seeking liberation.

Näma - the holy name of Kåñëa, chanted by bhaktas as the main limb of the

practice of sädhana-bhakti.

Näma-saìkértana - the practice of chanting the holy name of Kåñëa, especially

congregational chanting.

Närada - a great sage among the devas; he is thus known as Devarñi. He was

born from the mind of Brahmä. He is a liberated associate of Çré Kåñëa, who

travels throughout the material and spiritual worlds broadcasting His glories. In

Caitanya lélä he appears as Çréväsa Paëòit

Näräyaëa - nära–mankind, ayana–the shelter of. Means the shelter for

mankind. An expansion of Kåñëa; the opulent Lord of Vaikuëöha.

Nirväëa -A term the Buddhist consider the supreme destination and defined

by them as indescribable, devoid of form, quality, diversity, desire and

personality. A state of freedom from the shakles of mäyä and her influence of

pain and suffering. Sometimes mistakenly referred to as mokña or mukti. A state

of loss of self that inexplicably is defined as “ineffable contentment”, especially

as it raises the question, “who is it then that is content?” The ‘merging’ or loss

of self into a state of nothingness. Ontological non-existence.

159

Nimbäditya - also known as Nimbärkäcärya; the head äcärya of the Kumära

sampradäya. He established the philosophical doctrine of dvaitädvaita-väda,

which delineates both the oneness and the distinction of all things with the

Lord. He performed his bhajana at Dhruva-kñetra near Govardhana. He wrote a

commentary on Vedänta-sütra named Vedänta-saurabha, as well as Vedäntakämadhenu-

daça-çloka, Kåñëa-stavaräja, Guruparamparä, Vedänta-tattva-bodha,

Vedänta-siddhänta-pradépa, Svadharmädhva-bodha, Aitihya-tattva-siddhänta,

Rädhäñöaka, and a commentary on Bhagavad-Géta.

Nyäya - the philosophy dealing with a logical analysis of reality, also known

as nyäya-darçana. This system of philosophy was founded by Mahaåñi Gautama.

The nyäya-darçana accepts sixteen principles: 1) pramäëa (evidence; the means

to obtain factual knowledge), 2) prameya (that which is to be ascertained by real

knowledge), 3) saàçaya (doubt about the point to be discussed), 4) prayojana

(a motive for discussing the point in question), 5) dåñöänta (citing instances or

examples), 6) siddhänta (demonstrated conclusion of an argument), 7) avayava

(component parts of a logical argument or syllogism), 8) tarka (persuasive

reasoning), 9) nirëaya (deduction, conclusion, or application of a conclusive

argument), 10) väda (thesis, proposition, or argument), 11) jalpa (striking

disputation or reply to defeat the argument of the opposition), 12) vitaëòä

(destructive criticism; idle carping at the assertions of another without attempting

to prove the opposite side of the question) 13) hetv-äbhäsa (fallacy; the mere

appearance of a reason), 14) chala (deceitful disputation; perverting the sense of

the opposing party’s words), 15) jäti (logic based merely on false similarity or

dissimilarity), and 16) nigraha-sthäna (a weak point in an argument or fault in

a syllogism).

According to nyäya-darçana, misery is of nineteen types: the material body,

the six senses including the mind, the six objects of the senses, and the six

transformations – birth, growth, production, maintenance, dwindling, and death.

In addition to these, happiness is considered as the twentieth form of misery

because it is simply a transformed state of distress. The naiyäyikas, adherents of

the nyäya-darçana, accept four types of evidence: pratyakña (direct perception),

anumäna (inference), upamäna (comparison), and çabda (the authority of the

Vedas).

The nyäya-darçana accepts the existence of eternal infinitesimal particles

known as paramäëu. These, they claim, are the fundamental ingredients from

which the creation has sprung. But in order for the creation to take place, there

is need of an administrator who is known as Éçvara, Çré Bhagavän. Bhagavän

creates the world by setting the atomic particles in motion. Like these atomic

particles, Éçvara is eternal and without beginning. Although the naiyäyikas accept

the existence of Éçvara, they do not believe that He personally carries out the

creation. He is merely the primeval cause. By His desire, the atoms are set into

motion whereupon they create all the subtle and gross elements from which the

creation comes about.

According to the nyäya-darçana, the jévas are innumerable, eternal, and

without beginning. The naiyäyikas do not think that the jévas are of the nature

Glossary

160 Beyond Nirväëa

of consciousness, but that they are only substantive entities which may be

associated with intellectual, volitional, or emotional qualities as a result of a

proper combination of causes and conditions. The nyäya-darçana advocates that

the jéva and Éçvara are two entirely separate truths. The jéva’s material existence

is due to karma. The creation occurs under the influence of karma, and within

the creation the jévas suffer the reactions of their karma. Éçvara’s sole function is

to set the creation in motion and to reward the results of karma.

The naiyäyikas say that the jéva can attain liberation from material existence

through philosophical knowledge of the sixteen principles. They define mukti

as complete cessation of material misery. There is no factual happiness in mukti.

In this liberated condition the jéva is as if unconscious.

Nyäya-çästra - the çästras dealing with a logical analysis of reality. The precepts

of nyäya are mostly explained through analogies drawn from an analysis of

common objects such as a clay pot (ghaöa) and a piece of cloth (paöa), so these

words are repeatedly encountered in discussions of nyäya.

Païcopäsana - worship of the five deities – Sürya, Gaëeña, Çakti, Çiva, and

Viñëu.

Paëòita - Paëòä means ‘the intelligence of one who is enlightened by

knowledge of the çästra’, and the word paëòita refers to one who has such

intelligence.

Parabrahma - the Supreme brahman, the source of the brahman effulgence,

Çré Bhagavän.

Prabodhänanda Sarasvaté - the uncle of Çré Gopäla Bhaööa Gosvämé. He was

a resident of Raìga-kñetra and a sannyäsi of the Çré Rämänuja sampradäya.

Gopäla Bhaööa Gosvämé received dékñä from him. Prabodhänanda was a worshiper

of Lakñmé-Näräyaëa, but by the mercy of Çré Gaurasundara he adopted the worship

of Çré Rädhä-Govinda. He wrote many books such as Çré Våndävana-mahimämåta,

Çré Rädhä-rasa-sudhänidhi, Çré Caitanya-candrämåta, Saìgéta-mädhava, Äçcaryaräsa-

prabandha, Çré Våndävana-çataka, Çré Navadvépa-çataka, Çruti-stuti-vyäkhyä,

Kämabéja-Kämagäyatré-vyäkhyäna, Géta-Govinda-vyäkhyäna, and Çré Gaurasudhäkara-

citräñöaka. According to Gaura-gaëoddeça-dépikä (163), in kåñëa-lélä

Prabodhänanda Sarasvaté is Tuìgavidyä, one of the añöa-sakhés of Çrématé Rädhikä

Prakåti - (1) nature, the material world, the power that creates and regulates

the world. (2) matter as opposed to puruña, spirit. (3) the primordial female

energy, a woman or womankind.

Pratibimba - a reflective semblance. This refers of an image which is

disconnected from its object, and is therefore compared to a reflection.

Puräëas - the eighteen historical supplements to the Vedas.

161

Puruña - (1) the primeval being as the soul and original source of the universe,

the Supreme Being or Soul of the universe. (2) the animating principle in living

beings, the soul, spirit as opposed to prakåti, or matter. (3) a male or mankind.

Puruñärtha - the goals of human attainment. In the Vedic çästras these are

classified into four categories: dharma, religious duty; artha, acquisition of wealth;

käma, satisfaction of material desires; and mokña, liberation from material

existence. Beyond all of these is the development of unalloyed love for the

Supreme Lord, who is the embodiment of spiritual bliss and transcendental

rasa. This is known as parama-puruñärtha, the supreme object of attainment.

Pürva-mémäàsä - the philosophy established by Mahaåñi Jaimini, also known

as jaimini-darçana. To thoroughly examine a topic and arrive at a conclusion is

known as mémäàsä. Mémäàsä comes from the verbal root man, to think, reflect,

or consider. Because in his book, Mahaåñi Jaimini has established the correct

interpretation of the Vedic statements and how they may be decided through

logical analysis, this book is known as mémäàsä-grantha. The Vedas have two

divisions: pürva-käëòa (the first part), dealing with Vedic karma; and uttaräkäëòa

(the latter part), dealing with the Upaniñads or Vedänta. Since Jaimini’s

book deals with an analysis of the first part of the Vedas, it is called pürvamémäàsä.

As Jaimini’s philosophy deals exclusively with an analysis of Vedic

karma, it is also known as karma-mémäàsä.

Jaimini has minutely examined how Vedic ritualistic karma is to be performed

and what its results are. He has accepted the Vedas as apauruñeya (not created by

any man), beginningless, and eternal. His philosophy is established on the basis

of the Vedas. However, he has given prominence only to Vedic karma. He states

that the jévas are meant to performVedic karma only. By proper performance of

Vedic karma, one can obtain parama-puruñärtha, the supreme goal, which in his

opinion refers to the attainment of the celestial planets.

In Jaimini’s view, the visible world is anädi, without beginning, and it does

not undergo destruction. Consequently, there is no need for an omniscient and

omnipotent Éçvara to carry out the creation, maintenance, and destruction of the

world. Jaimini accepts the existence of pious and sinful karma. According to his

doctrine, karma automatically yields the results of its own actions. Therefore,

there is no need for an Éçvara to award the results of karma.

Rädhä - the eternal consort of Çré Kåñëa and the embodiment of the hlädiné

potency. She is known as mahäbhäva-svarüpiné, the personification of the highest

ecstacy of divine love. She is the source of all the gopés, the queens of Dvärakä,

and the Lakñmés of Vaikunöha. Her father is Våñabhänu Mahäräja, Her mother is

Kértidä, Her brother is Çrédäma, and Her younger sister is Anaìga Maïjaré. She

has an effulgent, golden complexion and She wears blue garments. She is adorned

with unlimited auspicious qualities and is the most dearly beloved of Çré Kåñëa.

Räma - a lélä-avatära or pastime avatära of Çré Kåñëa; He is the famous hero

of the Rämäyaëa. He is also known as Rämacandra, Raghunätha, Däçarathi-

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162 Beyond Nirväëa

Räma, and Räghava-Räma. His father was Mahäräja Daçaratha, His mother was

Kausalyä, and His wife was Sétä. He had three brothers named Lakñmaëa, Bharata,

and Çatrughna. The celebrated monkey Hanuman was His beloved servant and

devotee. After killing the pernicious demon, Rävaëa, and rescuing Sétäräné with

the help of the monkey army, Räma returned to Ayodhyä and was crowned

king.

Rämänuja - the celebrated Vaiñëava äcärya of the Çré sampradäya who founded

the Vedäntic school which taught the doctrine of viçiñöädvaitaväda, qualified

non-dualism. He lived at Käïcipuram and Çré Raìgam in South India in the

12th century. He is believed to have been an incarnation of Çeña and is known

also as both Rämänujäcärya and Yatiräja. He wrote commentaries on Bhagavad-

Géta, Çrémad-Bhägavatam, and Vedänta-sütra.

Åñi - a great sage learned in the Vedas.

Sanätana-dharma-The eternal occupatin of man. Mans eternal constitutional

position. See dharma

Saìkértana - congregational chanting of the names of Kåñëa.

Sannyäsa - the fourth äçrama, or stage of life in the varëäçrama system;

renounced ascetic life.

Sannyäsé - a member of the renounced order.

Çaìkara - another name for Çiva (see Çiva). Sometimes Çaìkara is used as a

short name for Çaìkaräcärya.

Çaìkaräcärya - a celebrated teacher of Vedänta philosophy and the reviver of

Brähmaëism. He is understood to have been an incarnation of Lord Çiva. He was

born in 788 and he died in 820 at the age of thirty-two. According to some

accounts of his life, he was born approximately 200 BC. He was born into a

Naàbüdarépäda brähmaëa family in the village of Kälapé or Käñala in the province

of Kerala. His father’s name was Çivaguru and his mother was Subhadrä, also

known as Viçiñöhä and Viçvajita respectively. The couple worshiped Lord Çiva

for a long time to obtain a son, and thus when their son was finally born, he

received the name Çaìkara. His father passed away when Çaìkara was only three

years old. By the time he was six, Çaìkara was a learned scholar, and he accepted

the renounced order at the age of eight. He travelled all over India to suppress

the Buddhist doctrine and revive the authority of Vedic dharma.

Çaìkaräcärya wrote a famous commentary on Vedänta-sütra known as

Çäréraka-bhäñya, Inquiry into the Nature of the Embodied Spirit. Although he

made an invaluable contribution by re-establishing Brähmaëism and the Vedic

authority, which laid some groundwork for the teachings of Çré Caitanya, the

precepts he established are at odds with the Vedic conclusion and the Vaiñëava

äcäryas. He declared the Supreme brahman to be devoid of form, characteristics,

potencies, and qualities. He states that although brahman is full of knowledge, it

163

is not a conscious all-knowing being. Although brahman is of the nature of

transcendental bliss, it is not a subjective experiencer of that bliss. brahman is

not the creator of the world. When that featureless brahman comes in contact

with mäyä, it assumes material qualities. These ideas have been strongly refuted

by all the Vaiñëava äcäryas.

Satya - truth, reality; demonstrated conclusion.

Siddhänta - philosophical doctrine or precept; demonstrated conclusion;

established end; admitted truth.

Çiromaëi, Raghunätha - also known as Käëäé Çiromaëi or Käëäbhaööa; a

contemporary of Çré Caitanya Mahäprabhu and author of Dédhiti, the famous

nyäya commentary on the Tattva-cintämaëi of Gaìgeçopädhyäya. He was a student

of Çré Väsudeva Särvabhauma Bhaööäcärya in Navadépa. After completing his

studies, he went to Mithilä for some time and then returned to Navadépa to open

his own school of nyäya. At that time Väsudeva Särvabhauma was invited by

King Pratäparudra to come to Orissa to be the chief paëòita in his court. As a

result, Çiromaëi became distinguished as the foremost scholar of nyäya in

Navadvépa during his time. According to the Advaita-prakäça, Çiromaëi desired

that his Dédhiti would become the most famous commentary on Tattva-cintämaëi.

However, Çré Caitanya Mahäprabhu had written a commentary on Tattvacintämaëi

which surpassed the work of Çiromaëi. Seeing this, Çiromaëi became

despondent. In order to fulfill Çiromaëi’s desire, Mahäprabhu threw His own

commentary into the Gaìgä. Thereafter, Çiromaëi’s commentary became celebrated

as the pre-eminent commentary on Tattva-cintämaëi.

Çiva - a qualitative expansion of Çré Kåñëa who supervises the material mode

of ignorance, and who annihilates the material cosmos; one of the five deities

worshiped by the païcopäsakas. His name literally means auspicious. In the

Brahmä-saàhita (5.45) it is described that Çré Kåñëa assumes the form of Lord

Çiva for the purpose of carrying out the material creation. In the Çrémad-

Bhägavatam (12.13.16) Çiva is described as the best of all Vaiñëavas: vaiñëavänäà

yathä çambhu.

Smärta - an orthodox brähmaëa. One who rigidly adheres to the småti-çästras

(in particular, the dharma-çästras or codes of religious behavior), being overly

attached to the external rituals without comprehending the underlying essence

of the çästra. They are distinct from the Vaiñëava smärtas and småti-çästras such

as Hari-Bhakti -Vilasa

Smärta- social and religious ritualistic activities prescribed by the småti-çästras.

Çukadeva - the son of Bädaräyaëa Vyäsadeva and speaker of the Çrémad-

Bhägavatam to Mahäräja Parikñit. In Goloka-dhäma, Kåñëa’s eternal abode in

the spiritual world, he is the parrot of Çrématé Rädhikä.

Çré Bhäñya - The commentary which Reveals the Transcendental Beauty and

Opulence of the Lord; a commentary on Vedänta-sütra by Çré Rämänujäcärya.

Glossary

164 Beyond Nirväëa

Çruti - (1) that which is heard. (2) revelation, as distinguished from småti,

tradition; infallible knowledge which was received by Brahmä or by the great

sages in the beginning of creation and which descends in disciplic succession

from them; the body of literature which was directly manifest from the Supreme

Lord. This applies to the original four Vedas (also known as the nigamas) and

the Upaniñads.

Çünyaväda - the doctrine of nihilism or voidism, which has as its goal complete

annihilation of the self.

Sura - a god, divinity, deity, sage; this specifically refers to the devas situated

in the celestial planets. The brähmaëas are known as bhü-sura, gods on earth,

because they represent the Supreme Lord.

Tantras - the verbal root tan means “to expand”, so tantra is that which

expands the meaning of the Vedas. A class of Vedic literature dealing with a

variety of spiritual topics and divided into three branches: the Ägamas, Yämala,

and principal Tantras; a class of works teaching magical and mystical formularies,

mostly in the form of dialogues between Çiva and Durgä. These are said to

expound upon five subjects: (1) the creation, (2) the destruction of the world,

(3) the worship of the gods, (4) the attainment of all objects, especially of six

superhuman faculties, and (5) the four methods of union with the supreme

spirit by meditation.

Täntrika - one who is completely versed in the mystical science of the Tantras.

Tapasyä - asceticism; austerity.

Tridaëòa - a staff which is carried by the Vaiñëava sannyäsés. It consists of

three rods symbolising engagement of body, mind, and words in the service of

the Lord. These three rods may also signify the eternal existence of the servitor

(the bhakta), the object of service (Bhagavän), and service, thus distinguishing

Vaiñëava sannyäsa from the mäyäväda ekadaëòa sannyäsa.

Uttara-mémäàsä - the philosophy established by Vyäsadeva dealing with the

latter division of the Vedas. After thorough analysis of the Upaniñadas, which

comprise the latter portion of the Vedas, and the småti-çästras which are

supplements to the Upaniñads, Vyäsadeva summarised the philosophical

conclusions of those treatises in his Brahma-sütra. This Brahma-sütra, or Vedäntasütra,

is also known as vedänta-darçana or uttara-mémäàsä.

Like the other philosophical systems, vedänta-darçana accepts certain

fundamental principles. The principles of the vedänta-darçana are not the

imagination of Vyäsadeva, but are established on the basis of the apauruñeyaveda-

çästras, which are understood to have been spoken directly by Çré Bhagavän.

165

The statements of Bhagavän are by definition completely free from the defects of

mistakes, illusion, cheating, and imperfect senses. On the other hand, the

fundamental principles which are accepted in the other systems are products of

their authors’ imaginations. The other systems are based on man-made çästras,

composed by greatly learned sages. As a result they are subject to the defects of

human limitation.

The vedänta-darçana accepts brahman as the supreme fundamental truth.

What is the nature of that brahman? The first sütra of vedänta-darçana states:

athäto brahma-jijïäsä – “Now, therefore, inquiry should be made into brahman.”

The entire vedänta-darçana is presented in order to answer this inquiry. In the

course of analysing what brahman is, one also becomes acquainted with the

truths of the jévas, the creation, liberation, and other such topics. As this is a vast

subject matter, only a brief introduction has been given here.

Vaiçeñika - a later division of the nyäya school of philosophy, also known as

vaiçeñika-darçana. It was founded by Kaëäda Åñi and differs from the nyäya

system of Gautama Kaëäda accepted six principles: (1) dravya (elementary

substances which are nine in number – earth, water, fire, air, ether, time, space,

the soul, and the mind), (2) guëa (characteristics of all created things such as

form, taste, smell, sound, and tangibility), (3) karma (activity), (4) sämänya

(universality; the connection of different objects by common properties), (5)

viçeña (individuality; the essential difference between objects), and (6) samaväya

(inseparable concomitance; the relation which exists between a substance and its

qualities, between a whole and its parts, or between a species and its individuals).

According to the vaiçeñika-darçana the jévas are innumerable. The merit or

demerit attaching to a man’s conduct in one state of existence and the

corresponding reward or punishment which he receives in another is called

adåñöa (that which is beyond the reach of consciousness or observation). Due to

the force of this unforseen accumulated karma, the jéva falls into the cycle of

creation and undergoes birth, death, happiness, and distress. When the jéva

obtains philosophical knowledge of the six principles, his adåñta is destroyed

and he can attain liberation from the bondage of material existence. The vaiçeñikas

define mukti as final release from material misery. There is no direct mention of

Éçvara in the vaiçeñika-darçana of Kaëäda.

Vaiçeñika-jïäna - knowledge of worldly phenomena; classification of such

phenomena into various categories such as dravya (objects), guëa (qualities) and

so on.

Vaiñëava - literally means one whose nature is ‘of Viñëu’ in other words, one

in whose heart and mind only Viñëu or Kåñëa resides. A bhakta of Çré Kåñëa or

Viñëu.

Vaiñëava-dharma - the constitutional function of the soul which has as its

goal the attainment of love for Kåñëa. This is also known as jaiva-dharma, the

Glossary

166 Beyond Nirväëa

fundamental nature of living beings, and nitya-dharma, the eternal function of

the soul.

Viñëu - the Supreme Lord of the cosmos who presides over the material

mode of goodness; the supreme amongst the five deities worshiped by the

païcopäsakas.

Viveké - one who discriminates; one whose spiritual consciousness is

awakened.

Vyäsadeva - a great sage and empowered incarnation of the Lord. He was

also known as Bädaräyaëa, Dvaipäyana, and Veda-Vyäsa. His father was Paräçara

and his mother was Satyavaté. He was the step-brother of Vicitravérya and Bhéñma.

Because of the untimely death of Vicitravérya, Satyavaté requested Vyäsa to become

the husband of Vicitravérya’s two childless widows. From the womb of Ambikä,

Dhåtaräñöra was born and from the womb of Ambälikä, Päëòu was born. He was

also the father of Vidura by a servant girl. In addition, by his wife Araëi, Vyäsadeva

was the father of the great sage Çré Çukadeva, who spoke the Bhägavata Puräëa

to Mahäräja Parékñit. Vyäsadeva compiled and arranged the Vedas, Vedäntasütra,

the Puräëas, the Mahäbhärata, and Çrémad-Bhägavatam, and he also

established the uttara-mémäàsä system of philosophy.

Yoga - (1) union, meeting, connection, combination. (2) a spiritual discipline

aiming at establishing one’s connection with the Supreme. There are many

different branches of yoga such as karma-yoga, jïäna-yoga, and bhakti-yoga.

Unless specified as such, the word yoga usually refers to the añöäìga-yoga system

of Pataïjali.

Yogé - one who practices the yoga system with the goal of realisation of the

Paramätmä or of merging into the Lord’s personal body.

End

Om Tat Sat

End

_{(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic Scholars,
Purebhakti dot com for the
collection}

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Saturday, September 22, 2012