Day 155: Gaurābda 532, Nārāyaṇa Māsa – Amāvasyā 06 Jan 2019 – Sunday

Bhakti Bullets

Bhakti Bullets

Those who are indifferent to us, to Kṛṣṇa, to hari-kathā, service of Vaiṣṇavas, association of devotees— they are self-killers—worse than hunters. Don’t give up. If you are lusty—if you are anything from A to Z—don’t give up Vaiṣṇava association.
Spoken by Srila Gurudeva,January 06, 2001 Maui

Kripa Wave

04 Jan 2019 pm – The Unbearable Pain of Sambandha – Pastimes of Srila Vamana Gosvami Maharaja and Srila Gurudeva (English and Hindi)

English translation:


Prema Flame

Prema Flame

Rasa Varsa

Bathe in the Rasa-samudra – 16 June 1996

Hari-katha by Paramadhyatama Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja, spoken on 16 June 1996, in Houston, published by
Srila Gurudeva: Srila Bhaktisiddhanta Sarasvati Thakura said, “If there is even a word of the mayavadis in this world, then it is very difficult to preach bhakti. Suddha bhakti will not come in this world up until there will be even one conception of the mayavadis. Therefore, mayavada should be uprooted from this world.”

Actually mayavada is covered Buddhism; it has come from Buddhism. It is the same wine in a new bottle. Buddhism means “sunyavad,” voidism. But all our Acaryas beginning from Ramanuja, Madhvacarya, Visnusvami, Nimbaditya, Nimbarka, Vallabhacarya, Caitanya Mahaprabhu, and others have refuted mayavada. Jiva Gosvami has put forward some questions to the advaitavadis. He has taken these questions from Madhva and Madhva sampradaya.

One of his questions is:

“You say that Brahma is alone. He has no duality. You say that Brahma is advaya-vastu, advaita. But even in the word, ‘Advaita’ there is dvaita, duality. So, how can you refute this argument? There is dvaita in everything, but yet, you say, ‘Brahma is Advaita.’ So, you should know that there is unity in diversity.”

“Brahma is Advaita,” means the name is equal to Him. So, in Advaita, there is arupa—formlessness. But there is rupa, form. Without rupa, it cannot be. You cannot say the word, “Arupa,” without first understanding that there is rupa. The next word is, “Guna,” qualities. The word, “Nirguna,” has come from guna. Even the word nihsakti has come from the word, “Sakti.” Nihsakti means nothing. No word can be used to describe nothingness. So, all these terms like, “Nirguna, nihsakti, and arupa,” have come from the root words—guna, sakti, and rupa respectively.

Therefore, Jiva Gosvami questions, “So, why do you say that Brahma is zero? You will have to take the help of dvaita. You will have to consider guna, sakti, rupa, and everything.”

Another question put forward by Srila Jiva Gosvami to the mayavadis is:

“Brahma is nirguna and advaita. He is kevala-vastu; He is alone. Then, how did maya come?”

What is maya? The mayavadis say, “We are all Brahma—Sarvam khalv idam brahma.” Khalv means surely. Idam refers to all the things of this world regardless of whether they have life or not. They say that all are Brahma—sarvam khalv idam brahma. Another favorite statement of theirs is “Tat tvam asi,” which means, “You are the same as He.”

And, there is also the statement, “Satyam-jnanam-anantam-brahma.” Brahma is satya, the truth; He is ananta and jnana-purna. But there are three adjectives here; so how can three be one? Do you understand? Brahma has three qualities—satyam, jnana, and ananta. So, Brahma has three qualities; but the mayavadis say He is nirguna. How can they say this? Another question Jiva Gosvami puts forward is:

“I will present a question. If you say, ‘Yes,’ to it, then you will be in danger. You will also be in danger if you say, ‘No.’ Thus, you will have to adopt duality; certainly you will have to. Now, you should answer my question. You say that ‘All are Brahma.’ But why are the conditioned souls so foolish? They are completely ignorant. We don’t know what will happen tomorrow. We don’t know where the atma is. We don’t know anything. Then, how has this ajnana, ignorance come?”

The mayavadis say, “Due to maya, Brahma has become a jiva now and has become an ajnani.”

Then, Jiva Gosvami tells them, “Oh there are two entities—Maya and Brahma. Maya is more powerful than Brahma because she makes Brahma an ajnani.”

Do you understand my argument? But, Brahma is satyam-jnanam-anantam—He is full of knowledge. Then how has this ignorance come to Brahma? Sankara says, “Maya is nothing.” Maya means illusion, but whose illusion is this? Is there illusion in Brahma? But you cannot say. Then what is illusion? Sata is nihsata, without any existence. You cannot say what asat is. Anar vacan itvat—that cannot be defined by any word. Then what is this? There must be some sat or asat, it cannot be both. Asat means nothing and sat means everything. It is the whole thing, it is purna.

om purnam adah purnam idam
purnat purnam udacyate
purnasya purnam adaya
purnam evavasisyate

—Sri Isopanisad, Invocation

[The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.]

He is always purna. So, how can this illusory maya, which is not sat or asat, and which is not even both, come in Brahma? How can this ignorance come in Brahma? But the mayavadis say as such.

The mayavadis say, “No, this maya doesn’t touch Brahma. Rather, it covers the jivas.”

Maya only covers the jiva. But who is the jiva? The jiva is also Brahma. There were no jivas when Brahma was not covered by maya. Then, where is your maya? Also, Jiva Gosvami asked Sankaracarya, “Are you really liberated or not? If you are liberated, then you have become Brahma. Brahma cannot speak anything. And if you are not liberated and are covered by maya, then all your conceptions and arguments are like zero because you are not liberated.”

Did you understand what I just said?

Jiva Gosvami has finished all mayavada-tattva just by putting forward these questions.

Devotee: Maharaja, but sometimes they will say that, “This knowledge has been given by a realized person.”

Srila Gurudeva: Who says this?

Devotee: Oh, they are saying so many things anyway.

Srila Gurudeva: We ask Sankaracarya, “Are you liberated Brahma, who is without ajnana? Or are you covered by maya? If you are liberated, then you have become one with Brahma—brahma-sayujya. Then, you are not a jiva. But, nirguna brahma is out of maya. He cannot speak. He has no qualities; he has no power. He has nothing. He has no shape or anything. Then, how can Brahma say anything? And if you are not liberated, then all your arguments are false. We cannot consider your arguments.”

Devotee 2: Maharaja, you say that if they are liberated, they are like Brahman.

Srila Gurudeva: Not Brahman, Brahma.

Devotee 2: So, they have to go beyond that impersonal conception, beyond the light.

Srila Gurudeva: No, they say, “Even today, even in this form, we are Brahma. But we have no realization because of maya.” They say as such.

But, we tell them, “At the same time, you also say, ‘There is no maya or nothing. Brahma is nirguna. There is no vastu other than Brahma.’ Then from where did this maya come from? What is maya? If she is the power of Brahma, or if she is different from Brahma; if she can control and cover Brahma and Brahma becomes an ajnani, then she is more powerful than Brahma. Maya is an entity separate from Brahma.”

So, there is duality. If Brahma and His sakti, maya, become two, then where is advaita? And if you say, “There is no maya,” then there is no question of the existence of this material world and the souls being conditioned by maya. Another very good argument can also be put forward here:

The mayavadi can be told, “If all the things in this world are Brahma—sarvam khalv idam brahma, then I am also Brahma, he is also Brahma. And it is the truth, then there are so many truthful things in this world. There are lakhs and lakhs of truthful things in this world. So, you will have to hear what we have to say in a group. You are only alone and you say, ‘There is one Brahma. This is true.’

And we all say, ‘You are asatya, false.’”

There is the statement, “Tat tvam asi.”

The mayavadis say, “Tat-tvam-asi, you are Brahma.”

But this word is not there. Rather, it is said, “Tasya tvam asi,” tat means tasya. Tasya means, “You are His. I am His servant.” This is the actual meaning. Who is saying and who is hearing the statement, “Tat tvam asi?” For whom are these three words intended? So, there must be three things. Do you understand? “Tat tvam asi,” is told for someone.

The intended meaning of the mayavadis is, “You are the same as He.” Tat means He and tvam means the jivatma, the soul. There are three intended considerations. Therefore, the mayavadis are asked, “Why do you say that there is no duality and everything is one? There are so many dualities. Yet, you say, ‘You are the same; you are the same.’”

From where have the three words—you, He, and I been taken from? If everything is one, then why these separate words? Sankaracarya has no explanation for this; he has not given an explanation anywhere. His followers keep changing their opinions all the time. They don’t stick to one point. Sometimes, they say, “This world is pratibimbha, a reflection, and we are the pratibimbha of Brahma as well.” To support their claim, they quote the example of the sun’s reflection on water.

But, Jiva Gosvami says, “If the sun’s reflection is seen on water, then I am seeing this occurrence. Everyone is seeing this as well. The water is there, the sun is there, and I am also there. Thus, there are three separate things here.”

So, why do the mayavadis say, “Everything is one.”

Do you understand my argument? The sun, water, and the seer are considered here. If there is no water, then there is no reflection. There must be a seer who is seeing this reflection. So, there are three things. Where is Brahma being reflected and who is seeing this? So, there are three considerations; not just three, but there are lakhs and lakhs of considerations.

The mayavadi then says, “No. This is wrong.”

It is like sukti-rajat, where a rope is mistaken for a snake. And, the residents in a ship also mistake some oyster shells in the ocean for silver. One day, when it was night, a person’s feet touched a rope. Seeing this rope, he at once cried out, “Oh serpent! Oh serpent!”

But, a person came with a lamp and said, “Oh this is just a rope.”

Then the person became calm. Otherwise, he could have become mad. Sankaracarya says that the existence of this world is like the illusion of considering a rope to be a snake. He also says that when the sunrays fall on the oyster shells, they glitter and are mistaken for silver. But there is no silver and the rope can never be a snake. Sankaracarya has argued like this.

He says, “We are seeing all these things. But actually, everything is brahma.” And he has put forward these two arguments.

Jiva Gosvami asks, “If the rope is mistaken for a serpent, then the existence of a serpent must be considered. Also, who is looking at the rope and mistaking it to be a serpent? So, there are three considerations here as well. And this is the truth. The rope is not a serpent. But you know what a serpent is, you have seen it. Only after seeing it, do you have the illusion that the rope is a serpent. Otherwise, you cannot commit the mistake of considering the rope to be a serpent.”

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