By Srila Bhakti Prajnan Kesava Go svami Maharaja
Composed by way of Srila Bhakti Prajnana Kesava Goswami MharajaTranslated less than the tips of A.C. Bhaktivedanta Goswami Maharaja.This publication in particular investigates the philosophy of Sri Sankacarya, whose philosophical misinterpretations of the Vedas have been so influential that he succeeded in using Buddhism out of India. additionally, past Nirv??a demonstrates that Sankacharyas teachings are, within the base line, satirically not anything yet a recycled type of Buddhism-and not at all actual to the unique Vedic knowledge referred to as sanatna-dharma. Softbound, 6.5" x 9.5"
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Extra resources for Beyond Nirvana: The Philosophy of Mayavadism: A Life History
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 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 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.