Puru_Das

Do we accept you and Sankaracarya and reject Lord Brahma? I think not! "Lord Brahma says in his glorification of Lord Sri Krsna, jnane prayasam udapasya namanta eva jivanti san-mukharitam bhavadiya-vartam sthane sthitah sruti-gatam tanu-van-manobhir ye prayaso 'jita jito 'py asi tais tri-lokyam ["Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge, and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds." (spoken by Lord Brahma in Srimad-Bhagavatam 10.14.3)] Only after removing the conception of nirvisesa-brahma (the idea that the Supreme Truth is without form or qualities), rising above the efforts of trying to understand the Supreme by speculative knowledge, one should offer obeisances unto that Supreme Lord and respectfully hear His sweet pastimes. That Supreme Lord, who is beyond anyone's control, will come under the control of such a devotee. Lord Brahmaji further says: sreyah-srtim bhaktim udasya te vibho klisyanti ye kevala-bodha-labdhaye tesam asau klesala eva sisyate nanyad yatha sthula-tusavaghatinam ["My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble." (Srimad-Bhagavatam 10.14.4)] Devotion to the Supreme Lord is the most beneficial path, for it is capable of giving love for the Supreme Lord. Leaving such transcendental devotion, one may take shelter of concepts such as "atma is brahma and brahma is atma (the individual living entity is God)", or "this world is false and the jiva is brahma." For a person who preaches in such a way and who makes efforts to realize the Supreme Absolute Truth through such conceptions, his efforts are useless labor without any substantive gain, just as beating empty husks of grains (to get grains) is useless labor. The husk has no actual grains." SBVNM from: Defeating Mayavada http://www.purebhakti.com/lectures/lecture20060514.shtml

The Brahma Samhita is Lord Brahma's description and glorification of Sri Krsna, based on his direct realization. He has seen Him in the "manner most real." If you reject his realization because his observations have been recorded for us in book form there is no discussion possible. Sarirakya-bhasya is acceptable praman (evidence) but shastra is rejected. Perhaps in your world, but not in ours. The communication of Vaisnava siddhanta is based on hearing from the person bhagavata and book bhagavata simultaneously. Both are valid sources for information that is currently beyond our imperfect sense perception and adhikara. We certainly aspire for Him to shower His grace and one day have His darshan. In the meantime our only option is to hear with sraddha (faith) from His representative. You are content to reject the rupa (form), svarupa(qualities) and lila(pastimes) of the Supreme Lord based on faith in Sankaracarya's commentary,and we are similarly content to accept them on the basis of what was spoken by Srila Sukadeva Gosvami and repeated by Srila Suta Gosvami, in the Srimad Bhagavatam. ". . . By bodily contact we are attempting to derive pleasure from material sense objects. We should not think, however, that Krsna, who is always spiritual, tries to seek pleasure on this material plane like us. Krsna describes the material universe as a nonpermanent place full of miseries. Why, then, would He seek pleasure in the material form? He is the Supersoul, the supreme spirit, and His pleasure is beyond the material conception. In order to learn how Krsna's pleasure can be obtained, we must read the Tenth Canto of Srimad-Bhagavtam in which Krsna's pleasure potency is displayed." HDGACBSP Teachings of Lord Caitanya The fact that conditioned souls and neophyte sadhakas may lack complete perception of the absolute truth only proves the necessity for hearing about Him from a sad-guru, whose realization is comprable to that of Lord Brahma. http://www.purebhakti.com/lectures/lecture20060514.shtml excerpt: "In the Puranas, the Srimad-Bhagavatam is glorified as follows: artho ’yam brahma-sutranam bharatartha-vinirnayah gayatri-bhasya-rupo ’sau vedartha-paribrmhitah purananam sama-rupah saksad-bhagavatoditah dvadasa-skandha-yukto ’yam sata-viccheda-samyutah grantho ’stadasa-sahasrah srimad-bhagavatabhi [“‘The meaning of the Vedanta-sutra is present in Srimad-Bhagavatam. The full purport of the Mahabharata is also there. The commentary of the Brahma-gayatri is also there and fully expanded with all Vedic knowledge. Srimad-Bhagavatam is the supreme Purana, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vyasadeva. There are twelve cantos, 335 chapters and eighteen thousand verses. (Hari Bhakti Vilas, 10.394 / Garuda Purana, as quoted in Sri Caitanya-caritamrta, 25.143-144)] This Srimad-Bhagavatam is the meaning of Brahma-sutra. It is the conclusive meaning of the Mahabharata. It is the commentary of gayatri and it explains and enhances the meanings and import of the Vedas. Therefore Srimad-Bhagavatam, written by Sri Vyasadeva himself, is the real and transcendental, unprecedented, natural commentary of the Sutras, and it is accepted by all spiritual authorities as the commentary of the Brahma-sutra. In various places in the Srimad-Bhagavatam, the concept of mayavada or advaitavada has been defeated. I will explain a few of the points that are discussed therein. . . .The Lord has qualities and a special form, and He comes in that form from the spiritual world to this world for the benefit of all living entities. He's not formless. Nirguna (without quality) doesn't mean that He doesn't have qualities. The meaning of nirguna here is that He doesn't have any material qualities. If He doesn't have ANY qualities, how can He be merciful? How can He fulfill all of our desires? What is the use of such a Brahman? So nirguna means that He doesn't have any material qualities. He is the embodiment of all transcendental qualities. Those who are Vedanta-vit, learned transcendentalists, those who are great acaryas – like Srila Ramanujacarya, Srila Madhvacarya, Srila Nimbaditya, Srila Visnusvami and Srila Baladeva Vidyabhusana Prabhu – have written commentaries on Brahma-sutra, and they have defeated the theories of mayavada and advaitavada and have established savisesa-vada. All these commentaries are authentic and authoritative. Therefore, Advaitavada or Mayavada is pure imagination; it has no basis, and therefore Vaisnavas do not believe in it." SBVNM

The forum is an open venue. The quotations are only meant to assist you or any other reader to see Sankaracaya's philosophy from the Gaudiya perspective. rather than scare you anywhere. Feel free to call me anytime, 718/805-1609 or email me directly purudas@aol.com, purudas@gmail.com if you want to seriously discuss any topic in a respectful and reasonable fashion. However if you want to just categorically reject the sruti, smrti and puranic literatures and call Gaudiya siddhanta "fairy tale" religion we may have a problem. Was it Mao Tse Tung who said that religion is the opiate of the masses? Real religious faith (paramartmika sraddha) and genuine self-realization is hardly a mental crutch as you suggest Do you know the tal fruit analogy? There were two sages arguing about an event. As a bird flew from the limb of a tree a piece of fruit fell down. One sage insisted that the falling fruit scared the bird and he flew away. The other sage insisted that the flying bird shook the limb and knocked down the fruit. They argued and argued incessantly coming to no conclusion. Then a devotee came by, picked up the fruit, offered it to his Deity and ate the remnant. Tal fruit discussions go nowhere. No harm to agree to disagree.

I quoted a section from Chapter 18 of Srila Bhaktivinoda Thakura's Jaiva Dharma that discussed mayavada, but it is only a small portion of the book. The majority of the discussions deal with many other topics: Chapter 1 -- The Eternal & Temporary Dharmas of the Jiva <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Chapter 2 -- The Nitya Dharma of the Jiva is Pure & Eternal<o:p></o:p> <o:p></o:p> Chapter 3 -- Naimittika-Dharma is to be Relinquished<o:p></o:p> <o:p></o:p> Chapter 4 -- Vaisnava-Dharma is Nitya-Dharma<o:p></o:p> <o:p></o:p> Chapter 5 -- Vaidhi-Bhakti is Nitya not Naimittika-Dharma<o:p></o:p> <o:p></o:p> Chapter 6 -- Nitya-Dharma, Race & Caste<o:p></o:p> <o:p></o:p> Chapter 7 -- Nitya-Dharma & Material Existence<o:p></o:p> <o:p></o:p> Chapter 8 -- Nitya-Dharma & Vaisnava Behavior<o:p></o:p> <o:p></o:p> Chapter 9 -- Nitya-Dharma, Material Science & Civilization<o:p></o:p> <o:p></o:p> Chapter 10 -- Nitya-Dharma & History<o:p></o:p> <o:p></o:p> Chapter 11 -- Nitya-Dharma & Idolatry<o:p></o:p> <o:p></o:p> Chapter 12 -- Nitya-Dharma, Sadhana & Sadhya<o:p></o:p> <o:p></o:p> Chapter 13 -- Pramana & The Commencement of Prameya<o:p></o:p> <o:p></o:p> Chapter 14 -- Prameya: Sakti-Tattva<o:p></o:p> <o:p></o:p> Chapter 15 -- Prameya: Jiva-Tattva<o:p></o:p> <o:p></o:p> Chapter 16 -- Prameya: Jivas Possessed by Maya<o:p></o:p> <o:p></o:p> Chapter 17 -- Prameya: The Jivas Free from Maya<o:p></o:p> <o:p></o:p> Chapter 18 -- Prameya: Bhedabheda-Tattva<o:p></o:p> <o:p></o:p> Chapter 19 -- Prameya: Abhidheya Tattva<o:p></o:p> <o:p></o:p> Chapter 20 -- Prameya: Abhidheya – Vaidhi-Sadhana-Bhakti<o:p></o:p> <o:p></o:p> Chapter 21 -- Prameya: Abhidheya – Raganuga-Sadhana-Bhakti<o:p></o:p> <o:p></o:p> Chapter 22 -- Prameya: Prayojana Tattva<o:p></o:p> <o:p></o:p> Chapter 23 -- Prameya: Sri-Nama-Tattva<o:p></o:p> <o:p></o:p> Chapter 24 -- Prameya: Nama-Aparadha<o:p></o:p> <o:p></o:p> Chapter 25 -- Prameya: Namabhasa<o:p></o:p> <o:p></o:p> Chapter 26 -- Introduction to Rasa-Tattva<o:p></o:p> <o:p></o:p> Chapter 27 -- Rasa-Tattva: Sattvika-Bhava, Vyabhicari-Bhava & Rati-Abhasa<o:p></o:p> <o:p></o:p> Chapter 28 -- Rasa-Tattva: Mukhya-Rati<o:p></o:p> <o:p></o:p> Chapter 29 -- Rasa-Tattva: Anubhavas in Santa, Dasya, & Sakhya Rasas<o:p></o:p> <o:p></o:p> Chapter 30 -- Rasa-Tattva: Anubhavas in Vatsalya & Madhurya Rasa<o:p></o:p> <o:p></o:p> Chapter 31 -- Madhurya-Rasa: Krsna’s Svarupa, the Nayaka, & Svakiya-Nayikas<o:p></o:p> <o:p></o:p> Chapter 32 -- Madhurya-Rasa: Parakiya-Nayikas<o:p></o:p> <o:p></o:p> Chapter 33 -- Madhurya-Rasa: Sri Radha’s Svarupa, Five Types of Sakhis, & Messengers<o:p></o:p> <o:p></o:p> Chapter 34 -- Madhurya-Rasa: Sri Radha’s Svarupa, Five Types of Sakhis, & Messengers <o:p></o:p> <o:p></o:p> Chapter 35 -- Madhurya-Rasa: Uddipana<o:p></o:p> <o:p></o:p> Chapter 36 -- Sthayibhava & Stages of Rati <o:p></o:p> <o:p></o:p> Chapter 37 -- Srngara-Rasa: Srngara-Svarupa & Vipralambha<o:p></o:p> <o:p></o:p> Chapter 38 -- Srngara-Rasa: Mukhya-Sambhoga & Asta-Kaliya-Lila<o:p></o:p> <o:p></o:p> Chapter 39 -- Entering Lila<o:p></o:p> <o:p></o:p> Chapter 40 -- Attaining Prema – the Supreme Wealth <o:p>http://bvml.org/SBNM/JaivaDharma/index.html</o:p> <o:p></o:p>

"Srila Jiva Gosvami . . . says there are three types of discussions—vada, jalpa, and vitanda. In a vada discussion the motive of all concerned is to find out the truth. This is the ideal kind of discussion. It is for persons who are sober and impartial about the outcome; they simply want to know what is the truth of the matter. They are in the mode of goodness. Jalpa is a discussion wherein one is not interested in what is said by others, whether it has some truth or all of the truth, because one simply wants to be heard. Any other view or contribution is of no interest. This is the way for a person in the mode of passion. A vitanda discussion is in the mode of ignorance. In this version the truth is of no value. One simply wants to win at all costs." So the presentation of the words of our acaryas and quotes from shastra are an effort to present Gaudiya siddhanta, not merely defeat another position. Srila B.V. Vaman Maharaja wrote once that the Gaudiyas are eternally indebted to Sankaracarya for writing his commentary, because it gave the world a treatise which they could then counter which would present the science of bhakti. The Gaudiya view, (which should be apparant from all the quotes) if you read them, is that Sankaracarya and Lord Buddha were both parts of Sri Krsna's plan to re establish sanatana dharma by Buddhism's rejectionof the Vedas due to their misuse, and then Sankaracarya's re introduction of them and some time later Sri Caitanya Mahaprabhu's complete explanations of the Vedas. This thread started with one post emphasizing Nimbaditya. All we wanted to do was add more information about all the other three sampradaya acaryas, and their philosophies and show how their philosophies worked historically to eventually lead to the establishment of suddha bhakti and the achintya beda abeda tattva understanding of Sri Caitanya Mahaprabhu. The Vaisnava school MUST defeat Shankaracarya philosophically because his commentary tries to annihilate the name, fame and form and pastimes of the Supreme Lord, and the individuality and sentience of the eternal jiva. Therefore many Gaudiya acarya's wrote strongly in this regard. However they all respect Shankaracarya and always keep in mind his exalted service and eternal position as Mahadeva. The sampradaya acaryas may have established their schools of philosophy with their various commentaries on vedant-sutra as a reaction to the sarirakya-bhasya but their presentations are also positive statements based on Vedic shastra. Mahadeva always takes some service whenever Sri Krsna incarnates or appears Himself. He became Hanuman during Rama lila, he served the purpose of Sri Caitanya Mahaprabhu by writing sarirakya-bhasya and preaching mayavada. However the bhakti school is based on far more information than just the "defeat" of mayavada. The books of the Gosvamis hardly deal with a "counter" to any other philosophical point of view and explain and extoll the glories of suddha bhakti and the detailed manifestations of prema and bhava in pure bhakti. The Brahma-samhita is hardly a reaction to anything but rather is based on Lord Brahma's ecstatic realization of Bhagavan Sri Krsna and was written ages before Sankaracarya ever appeared. Similarly the Srimad Bhagavatam, the summum bonum of Vedic literature, written by Srila Vyasadeva was also spoken long before Shankaracarya's appearance.

In order to obey the Lord Siva came here as Shankara Acharya. But in the long run he could not totally conceal Him from people in his performances. In his birthplace Kerala, the Acharya set up the Deity of Ekal Krishna. He said afterwards, "Bhaja govindam, bhaja govindam, govindam bhaja mura mate (Fools, you go on worshiping Govinda). The followers of Shankara of Kantipuram do not admit it. There is another example. When Siva was in Kasi, one day Shankara Acharya was passing by the side of the Muni Kanika Ghat. Durga Devi was lying on the way and She had Siva lying on Her lap. Shankara Acharya came there and said, "What are you doing? You are lying with the dead body. Leave the place. How shall I go if you would not do that?" The lady answered, "What is your inference? You said, "Jiva is brahman". "Sarva brahma idam jagat ("this world is full of brahman"). If that is the case how do you see a dead body? How does your inference stand?" Shankara was wondered. He thought, "A lady is telling me this". Uttering the words the lady disappeared with her husband. Siva and Durga appeared for bringing to light the philosophical knowledge. So, Nirvishes theory Advaitavad will not be enforced. There is no irrefutable argument in it. So, Advaitavad is not proved. from:Sri Guru Tattva A Lecture by His Divine GraceSri Srila Bhakti Kumud Santa Maharaja http://bvml.org/SBKSM/gurutattva.htm

The dangerous Mayavada theory set forth by Sankaracarya--that God is impersonal--does not tally with the injunctions of the Vedas. Sri Caitanya Mahaprabhu therefore described the Mayavadi philosophers as the greatest offenders against the Personality of Godhead. According to the Vedic system, one who does not abide by the orders of the Vedas is called a nastika, or atheist. When Lord Buddha preached his theory of nonviolence, he was obliged to deny the authority of the Vedas, and for this reason he was considered by the followers of the Vedas to be a nastika. But although Sri Caitanya Mahaprabhu very clearly enunciated that the followers of Lord Buddha's philosophy are nastikas, or atheists, because of their denial of the authority of the Vedas, He considered the Sankarites, who wanted to establish Vedic authority by trickery and who actually followed the Mayavada philosophy of Buddha's school, to be more dangerous than the Buddhists themselves. The Sankarite philosophers' theory that we have to imagine a shape of God is more dangerous than denial of the existence of God. . . " SB 4.21.27 Purport HDGACBSP

Sankaracarya 1<SUP>st</SUP> Canto SB<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p> </o:p> “. . . The living force is called Brahman, and one of the greatest acaryas (teachers), namely Sripada Sankaracarya, has preached that Brahman is substance whereas the cosmic world is category. The original source of all energies is the living force, and He is logically accepted as the Supreme Person. . .”<o:p></o:p> SB Introduction<o:p></o:p> <o:p> </o:p> "The theory of illusion of the Mayavada school is advocated on the ground that the theory of emanation will cause a transformation of the Absolute Truth. If that is the case, Vyasadeva is wrong. To avoid this, they have skillfully brought in the theory of illusion. But the world or the cosmic creation is not false, as maintained by the Mayavada school. It simply has no permanent existence. A nonpermanent thing cannot be called false altogether. But the conception that the material body is the self is certainly wrong.<o:p></o:p> <o:p></o:p> "Pranava [om], or the omkara in the Vedas, is the primeval hymn. This transcendental sound is identical with the form of the Lord. All the Vedic hymns are based on this pranava omkara. Tat tvam asi is but a side word in the Vedic literatures, and therefore this word cannot be the primeval hymn of the Vedas. Sripada Sankaracarya has given more stress on the side word tat tvam asi than on the primeval principle omkara."<o:p></o:p> <o:p></o:p> The Lord thus spoke on the Vedanta-sutra and defied all the propaganda of the Mayavada school. * The Bhattacarya tried to defend himself and his Mayavada school by jugglery of logic and grammar, but the Lord defeated him by His forceful arguments. He affirmed that we are all related with the Personality of Godhead eternally and that devotional service is our eternal function in exchanging the dealings of our relations. The result of such exchanges is to attain prema, or love of Godhead. When love of Godhead is attained, love for all other beings automatically follows because the Lord is the sum total of all living beings.<o:p></o:p> <o:p></o:p> The Lord said that but for these three items--namely, eternal relation with God, exchange of dealings with Him and the attainment of love for Him--all that is instructed in the Vedas is superfluous and concocted.<o:p></o:p> <o:p></o:p> The Lord further added that the Mayavada philosophy taught by Sripada Sankaracarya is an imaginary explanation of the Vedas, but it had to be taught by him (Sankaracarya) because he was ordered to teach it by the Personality of Godhead. In the Padma Purana it is stated that the Personality of Godhead ordered His Lordship Siva to deviate the human race from Him (the Personality of Godhead). The Personality of Godhead was to be so covered so that people would be encouraged to generate more and more population. His Lordship Siva said to Devi: "In the Kali-yuga, I shall preach the Mayavada philosophy, which is nothing but clouded Buddhism, in the garb of a brahmana."<o:p></o:p> <o:p> </o:p> “. . .Vedanta-sutra consists of transcendental words or sounds uttered by the transcendental Personality of Godhead. As such, in the Vedanta there cannot be any human deficiencies like mistake, illusion, cheating or inefficiency. The message of the Upanisads is expressed in the Vedanta-sutra, and what is said there directly is certainly glorified. Whatever interpretations have been given by Sankaracarya have no direct bearing on the sutra, and therefore such commentation spoils everything.<o:p></o:p> <o:p></o:p> "The word Brahman indicates the greatest of all, which is full with transcendental opulences, superior to all. Brahman is ultimately the Personality of Godhead, and He is covered by indirect interpretations and established as impersonal. Everything that is in the spiritual world is full of transcendental bliss, including the form, body, place and paraphernalia of the Lord. All are eternally cognizant and blissful. It is not the fault of the Acarya Sankara that he has so interpreted Vedanta, but if someone accepts it, then certainly he is doomed. Anyone who accepts the transcendental body of the Personality of Godhead as something mundane certainly commits the greatest blasphemy."<o:p></o:p> <o:p></o:p> The Lord thus spoke to the sannyasi almost in the same way that He spoke to the Bhattacarya of Puri, and by forceful arguments He nullified the Mayavada interpretations of the Vedanta-sutra. All the sannyasis there claimed that the Lord was the personified Vedas and the Personality of Godhead. All the sannyasis were converted to the cult of bhakti, all of them accepted the holy name of the Lord Sri Krsna, and they dined together with the Lord in the midst of them. After this conversion of the sannyasis, the popularity of the Lord increased at Varanasi, and thousands of people assembled to see the Lord in person. The Lord thus established the primary importance of Srimad-Bhagavata-dharma, and He defeated all other systems of spiritual realization. . . .”<o:p></o:p> <o:p> </o:p> <o:p>SB Introduction </o:p> A short sketch of the life and teachings of Lord Caitanya, the Preacher of Srimad-Bhagavatam<o:p></o:p> <o:p> </o:p> <o:p> </o:p> “. . . Srimad-Bhagavatam is the one unrivaled commentary on Vedanta-sutra. Sripada Sankaracarya intentionally did not touch it because he knew that the natural commentary would be difficult for him to surpass. He wrote his Sariraka-bhasya, and his so-called followers deprecated the Bhagavatam as some "new" presentation. One should not be misled by such propaganda directed against the Bhagavatam by the Mayavada school. From this introductory sloka, the beginning student should know that Srimad-Bhagavatam is the only transcendental literature meant for those who are paramahamsas and completely freed from the material disease called malice. The Mayavadis are envious of the Personality of Godhead despite Sripada Sankaracarya's admission that Narayana, the Personality of Godhead, is above the material creation. The envious Mayavadi cannot have access to the Bhagavatam, but those who are really anxious to get out of this material existence may take shelter of this Bhagavatam because it is uttered by the liberated Srila Sukadeva Gosvami. It is the transcendental torchlight by which one can see perfectly the transcendental Absolute Truth realized as Brahman, Paramatma and Bhagavan.<o:p></o:p> SB 1.2.3 purport<o:p></o:p> <o:p> </o:p> “. . . 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. But he rejected it outwardly because the sura-dvisa, or the demons who are always envious of the devotees of Godhead, try to support cow-killing or animal-killing from the pages of the Vedas, and this is now being done by the modernized sannyasis. 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 worshiped in the transcendental songs of the poet Jayadeva, who is a Vaisnava acarya. Lord Buddha preached the preliminary principles of the Vedas in a manner suitable for the time being (and so also did Sankaracarya) to establish the authority of the Vedas. Therefore both Lord Buddha and Acarya Sankara paved the path of theism, and Vaisnava acaryas, specifically Lord Sri Caitanya Mahaprabhu, led the people on the path towards a realization of going back to Godhead.<o:p></o:p> SB 1.3.25<o:p></o:p> <o:p> </o:p> “. . . Sripada Sankaracarya, who preached Mayavada philosophy and stressed the impersonal feature of the Absolute, also recommended that one must take shelter at the lotus feet of Lord Sri Krsna, for there is no hope of gain from debating. Indirectly Sripada Sankaracarya admitted that what he had preached in the flowery grammatical interpretations of the Vedanta-sutra cannot help one at the time of death. At the critical hour of death one must recite the name of Govinda. This is the recommendation of all great transcendentalists. Sukadeva Gosvami had long ago stated the same truth, that at the end one must remember Narayana. That is the essence of all spiritual activities. In pursuance of this eternal truth, Srimad-Bhagavatam was heard by Emperor Pariksit, and it was recited by the able Sukadeva Gosvami. And both the speaker and the receiver of the messages of Bhagavatam were duly delivered by the same medium.<o:p></o:p> <o:p> </o:p> SB 1.3.42<o:p></o:p> <o:p> </o:p> Sankaracarya 2nd Canto SB<o:p></o:p> <o:p> </o:p> <o:p> </o:p> “. . . Before creation, there was neither Brahma nor Siva, and what to speak of others. Sripada Sankaracarya has definitely accepted this, that Narayana is beyond the material creation and that all others are within the material creation. The whole material creation, therefore, is one with and different from Narayana, simultaneously, and this supports the acintya-bhedabheda-tattva philosophy of Lord Sri Caitanya Mahaprabhu. Being an emanation from the glancing potency of Narayana, the whole material creation is nondifferent from Him. But because it is the effect of His external energy (bahiranga maya) and is aloof from the internal potency (atma-maya), the whole material creation is different from Him at the same time.<o:p></o:p> SB 2.1.39<o:p></o:p> <o:p> </o:p> “. . . . The conclusion is that one must minimize the desires for material enjoyment, and for this one should worship the Supreme Personality of Godhead, who is described here as param, or beyond anything material. Sripada Sankaracarya has also stated, narayanah paro 'vyaktat: the Supreme Lord is beyond the material encirclement.<o:p></o:p> <o:p> </o:p> SB2.3.9<o:p></o:p> <o:p> </o:p> . Similarly although the Supreme Lord maintains everything created by His expansion of energy, He always remains separate. This is accepted even by Sankaracarya, the great advocate of the impersonal form of the Absolute. He says narayanah paro 'vyaktat, or Narayana exists separately, apart from the impersonal creative energy. The whole creation thus merges within the body of transcendental Narayana at the time of annihilation, and the creation emanates from His body again with the same unchanging categories of fate and individual nature. The individual living entities, being parts and parcels of the Lord, are sometimes described as atma, qualitatively one in spiritual constitution. But because such living entities are apt to be attracted to the material creation, actively and subjectively, they are therefore different from the Lord.<o:p></o:p> <o:p> </o:p> <o:p> </o:p> SB 2.5.21<o:p></o:p> <o:p> </o:p> Foolish interpreters unnecessarily tackle the Bhagavad-gita and Srimad-Bhagavatam when they have no access to the subject matter. There is no use in nondevotees' meddling with the two topmost Vedic literatures, and therefore Sankaracarya did not touch Srimad-Bhagavatam for commentation. In his commentation on the Bhagavad-gita, Sripada Sankaracarya accepted Lord Krsna as the Supreme Personality of Godhead, but later on he commented from the impersonalist's view. But, being conscious of his position, he did not comment on the Srimad-Bhagavatam.<o:p></o:p> <o:p> </o:p>SB2.8.27 aham evasam evagre nanyad yat sad-asat param pascad aham yad etac ca yo 'vasisyeta so 'smy aham <o:p></o:p> <o:p></o:p> "Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead." from the purport: “. . . In another feature of this verse, no one can deny the personalities of both the Lord and Brahma. Therefore in the ultimate issue both the predominator and predominated are persons. This conclusion refutes the conclusion of the impersonalist that in the ultimate issue everything is impersonal. This impersonal feature stressed by the less intelligent impersonalist school is refuted by pointing out that the predominator "I" is the Absolute Truth and that He is a person. The predominated "I," Brahma, is also a person, but he is not the Absolute. For realization of one's self in spiritual psychology it may be convenient to assume oneself to be the same principle as the Absolute Truth, but there is always the difference of the predominated and the predominator, as clearly pointed out here in this verse, which is grossly misused by the impersonalists. Brahma is factually seeing face to face his predominator Lord, who exists in His transcendental eternal form, even after the annihilation of the material creation. The form of the Lord, as seen by Brahma, existed before the creation of Brahma, and the material manifestation with all the ingredients and agents of material creation are also energetic expansions of the Lord, and after the exhibition of the Lord's energy comes to a close, what remains is the same Personality of Godhead. Therefore the form of the Lord exists in all circumstances of creation, maintenance and annihilation. The Vedic hymns confirm this fact in the statement vasudevo va idam agra asin na brahma na ca sankara eko narayana asin na brahma nesana, etc. Before the creation there was none except Vasudeva. There was neither Brahma nor Sankara. Only Narayana was there and no one else, neither Brahma nor Isana. Sripada Sankaracarya also confirms in his comments on the Bhagavad-gita that Narayana, or the Personality of Godhead, is transcendental to all creation, but that the whole creation is the product of avyakta. Therefore the difference between the created and the creator is always there, although both the creator and created are of the same quality.. . . In various places in Srimad-Bhagavatam and in other revealed scriptures the existence of the Personality of Godhead is mentioned . “<o:p></o:p> <o:p></o:p> SB 2.9 .33<o:p></o:p>

Us people (Gaudiya Vaisnava sadhakas) will not accept that Lord Brahma's descriptions of Bhagavan Sri Krsna's form in Sri Brahma-samhita are "fairy tale". We similarly do not reject the Puranas and Upanisads as valid pramana(evidence). In his Bhakti-rasamrta-sindhu (1.2.10) Srila Rupa Gosvami, quoting the Skanda purana, states: sruti-smrti-puranadi- pancaratra-vidhim vina aikantiki harer bhaktir utpatayaiva kalpate "Devotional service performed without reference to the Vedas, Puranas, Pancaratras, etc., must be considered sentimentalism, and it causes nothing but disturbance to society." We will also not accept that the Srimad Bhagavatam, which was written by the author of the vedanta-sutra, Srila Vyasadeva, is not its ultimate and most authoritative commentary. In the 18th Chapter of Jaiva Dharma, Srila Bhaktivinoda Thakura discusses how mayavada doctrine misunderstands Prameya: Bhedabheda-Tattva Babaji: Baba, you should hear the eighth sloka of Dasa-mula:<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> hareh sakteh sarvam cid-acid akhilam syat parinatih<o:p></o:p> vivartam no satyam srutim iti viruddham kali-malam<o:p></o:p> harer bhedabhedau sruti-vihita-tattvam suvimalam<o:p></o:p> tatah premnah siddhir bhavati nitaram nitya-visaye<o:p></o:p> <o:p></o:p> The entire spiritual and material creation is a transformation of Sri Krsna’s sakti. The impersonal philosophy of illusion (vivarta-vada) is not true. It is an impurity that has been produced by Kali-yuga, and is contrary to the teachings of the Vedas. The Vedas support acintya-bhedabheda-tattva (inconceivable oneness and difference) as the pure and absolute doctrine, and one can attain perfect love for the Eternal Absolute when he accepts this principle. <o:p></o:p> <o:p></o:p> The conclusive teachings of the Upanisads are known as Vedanta, and in order to bring their precise meaning to light, Vyasadeva compiled a book of four chapters, called Brahma-sutra or Vedanta-sutra. The Vedanta commands great respect amongst the intellectual class. In principle, Vedanta-sutra is widely accepted as the proper exposition of the truths taught in the Vedas. From this Vedanta-sutra, the different acaryas extract different conclusions, which are just suitable to support their own philosophies.<o:p></o:p> <o:p></o:p> Sri Sankaracarya has used Vedanta-sutra to support his impersonal theory of illusion, which is called vivarta-vada. He said that one compromises the very essence of brahma if one accepts any transformation in brahma, that the doctrine of transformation (parinama-vada) is therefore completely faulty, and that vivartavada is the only reasonable philosophy. According to his own needs, Sri Sankaracarya collected some Vedic mantras to support His vivarta-vada, which is also known as Mayavada. We can understand from this that parinama-vada has been popular from early times, and that Sri Sankara checked its acceptance by establishing vivarta-vada, which is a sectarian doctrine. Sriman Madhvacarya was dissatisfied with vivarta-vada, so he propounded the doctrine of dualism (dvaita-vada), which he also supported with statements from the Vedas to suit his own purpose. Similarly, Ramanujacarya taught specialized non-dualism (visistadvaita-vada), Sri Nimbadityacarya taught dualism-withmonism (dvaitadvaita-vada) and Sri Visnusvami taught purefied non-dualism (suddhadvaita-vada). Sri Sankaracarya’s Mayavada philosophy is opposed to the basic principles of bhakti. Each of the Vaisnava acaryas has claimed that his principles are based on bhakti, although there are differences between the various philosophies that they taught. <o:p></o:p> Sriman Mahaprabhu accepted all the Vedic conclusions with due respect, and gave their essence in His own instructions. Mahaprabhu taught the doctrine of acintya-bhedaabheda-tattva (inconceivable difference and oneness). He remained within the sampradaya of Sriman Madhvacarya, but still Sriman Mahaprabhu only accepted the essence of Madhvacarya’s doctrine. Vrajanatha: What is the doctrine of parinama-vada (transformation)? <o:p></o:p> Babaji: There are two kinds of parinama-vada: brahma-parinamavada (the doctrine of transformation of brahma), and tat-saktiparinama-vada (the teaching of the transformation of energy). Those who believe in brahma-parinama-vada (the transformation of brahma) say that the acintya (inconceivable) and nirvisesa(formless) brahma transforms itself into both living beings and the inert material world. To support this belief, they quote from the Chandogya Upanisad (6.2.1), ekam evadvitiyam, “Before the manifestation of this universe there existed only the Absolute Truth, a non-dual tattva that exists in truth.”<o:p></o:p> According to this Vedic mantra, brahma is the one and only vastu which we should accept. This theory is also known as non-dualism, or advaita-vada. Look, in this theory, the word parinama (progressive transformation) is used, but the actual process that it describes is in fact vikara (destruction or deformation). Those who teach transformation of energy (sakti-parinamavada) do not accept any sort of transformation in brahma. Rather, they say that the inconceivable sakti, or potency of brahma, is transformed. The jiva-sakti portion of the potency of brahma transforms into the individual spirit jivas, and the maya-sakti portion transforms into the material world. According to this theory, there is parinama (transformation), but not of brahma.<o:p></o:p> sa-tattvato ‘nyatha-buddhir vikara ity udahrtah<o:p></o:p> Sadananda’s Vedanta-sara (59)<o:p></o:p> <o:p></o:p> The word vikara (modification) means that something appears to be what it is factually not.<o:p></o:p> <o:p></o:p> Brahma is accepted as a vastu (basic substance), from which two separate products appear, namely the individual souls and this material world. The appearance of substances that are different in nature from the original substance is known as vikara, (modification). <o:p></o:p> What is a vikara? It is just something appearing to be what it is actually not. For example, milk is transformed into yogurt. Although yogurt is milk, it is called yogurt, and this yogurt is the vikara or modification of the original substance, in this case, milk.According to brahma parinama-vada, the material world and the jivas are the vikara of brahma. Without any doubt, this idea is absolutely impure for the following reasons: Those who put forward this theory accept the existence of only one substance, namely the nirvisesa-brahma. But how can this brahma be modified into a second substance, if nothing else exists apart from it? The theory itself does not allow for modification of brahma. <o:p></o:p> Accepting modification of brahma defies logic, which is why brahma-parinama-vada is not reasonable under any circumstances. However, there is no such fault in sakti-parinama-vada, because according to this philosophy, brahma remains unaltered at all times. Bhagavan’s inconceivable sakti that makes the impossible possible (aghatana-ghatana-patiyasi-sakti) has an atomic particle, which is transformed at some places as the individual souls, and it also has a shadow portion, which is transformed in other places into material universes. When brahma desired, “Let there be living entities,” the jiva-sakti part of the superior potency (para-sakti) immediately produced innumerable souls. Similarly, when brahma desired the existence of the material world, the maya potency, the shadow form of para-sakti, at once manifested the unfathomable, inanimate material world. Brahma accepts these changes while remaining free from change itself.<o:p></o:p> One may argue: “Desiring is itself a transformation, so how can this transformation occur in the desireless brahma?” The answer to this is, “You are comparing the desire of brahma to the desire of the jiva, and calling it a vikara (modification). Now, the jiva is an insignificant sakti, and whenever he desires, that desire comes from contact with another sakti. For this reason, the desire of the jiva is called vikara. However, the desire of brahma is not in this category. The independent desire of brahma is part of its intrinsic nature. It is one with the sakti of brahma, and at the same time different from it. Therefore, the desire of brahma is the svarupa of brahma, and there is no place for vikara. When brahma desires, sakti becomes active, and only sakti is transformed. This subtle point is beyond the discriminating power of the jivas’minute intelligence, and can only be understood through the testimony of the Vedas.<o:p></o:p> Now we must consider the parinama (transformation) of sakti. The analogy of milk changing into yogurt may not be the best example to explain sakti-parinama-vada. Material examples do not give a complete understanding of spiritual principles, but they can still enlighten us regarding certain specific aspects. The cintamani gem is a material object that can produce many varieties of jewels, but it is not transformed or deformed itself in any way. Sri Bhagavan’s creation of this material world should be understood as being something similar to this. As soon as Bhagavan desires, His acintya-sakti (inconceivable potency) creates innumerable universes of fourteen planetary systems and worlds where the jivas can live, but He Himself remains absolutely unchanged.<o:p></o:p> It should not be understood that this “untransformed” Supreme is nirvisesa (formless) and impersonal. On the contrary, this Supreme is the great and all-encompassing substance, brahma (brhad-vastu-brahma). He is eternally Bhagavan, the master of the six opulences. If one accepts Him as merely nirvisesa, one cannot explain His spiritual sakti. By His acintya-sakti, He exists simultaneously in both personal and impersonal forms. To suppose that He is only nirvisesa is to accept only half the truth, without full understanding. His relationship with the material world is described in the Vedas using the instrumental (karana) case to signify ‘by which...’; the ablative (apadana) case to signify ‘from which...’; and the locative (adhikarana) case to signify ‘in which...’. It is stated in the Taittiriya Upanisad (3.1.1):<o:p></o:p> yato va imani bhutani jayante<o:p></o:p> yena jatani jivanti<o:p></o:p> yat prayanty abhisamvisanti<o:p></o:p> tad vijijnasasva tad brahma<o:p></o:p> <o:p></o:p> One should know that brahma is He from whom all living beings are born, by whose power they remain alive, and into whom they enter at the end. He is the one about whom you should inquire, He is brahma.1 <o:p></o:p> 1 “The one about whom you are asking–that is brahma.” <o:p></o:p> <o:p></o:p> In this sloka, ‘yato va imani’, the ablative (apadana) case for Isvara is used when it is said that the living beings are manifested from Him; ‘yena’, which is the instrumental (karana) case, is used when it is said that all sentient creatures live by His power; and ‘yat’, which indicates the locative (adhikarana) case, is used when it is said that all living beings enter into Him in the end. These three symptoms show that the Absolute Truth is Supreme; this is His unique feature. That is why Bhagavan is always savisesa (possessing form, qualities, and pastimes). Srila Jiva Gosvami describes the Supreme Person in these words:<o:p></o:p> ekam eva parama-tattvam svabhavikacintya-saktya<o:p></o:p> sarvadaiva svarupa-tad-rupa-vaibhava-jiva-pradhana-rupena<o:p></o:p> caturdhavatisthate suryantar-mandala-stha-teja iva<o:p></o:p> mandala tad-bahirgata-tad-rasmi-tat-praticchavi-rupena<o:p></o:p> <o:p></o:p> The Absolute Truth is one. His unique characteristic is that He is endowed with inconceivable potency, through which He is always manifested in four ways: 1) svarupa (as His original form), 2) tad-rupa-vaibhava (as His personal splendor, including His abode, and His eternal associates, expansions and avataras), 3) jivas (as the individual spirit souls), and 4) pradhana (as the material energy). These four features are likened to the interior of the sun planet, the surface of the sun, the sun-rays emanating from this surface, and a remotely situated reflection, respectively. <o:p></o:p> <o:p></o:p> These examples only partially explain the Absolute Truth. His original form is sat-cid-ananda (full of eternity, knowledge and bliss) and His spiritual name, abode, associates and the entire paraphernalia in His direct service are opulences that are nondifferent from Himself (svarupa-vaibhava). The countless nityamukta and nitya-baddha jivas are dependent, conscious atoms (anucit). Pradhana includes maya-pradhana, and its products are the entire gross and subtle material worlds. These four features exist eternally, and similarly, the oneness of the Supreme Absolute is also eternal. How can these two eternal contradictions exist together? The answer is that it seems impossible to the limited intelligence of the jiva, and it is only possible through Bhagavan’s inconceivable energy.<o:p></o:p> Vrajanatha: What is vivarta-vada?<o:p></o:p> Babaji: There is some reference to vivarta in the Vedas, but that is not vivarta-vada. Sri Sankaracarya has interpreted the word vivarta in such a way that vivarta-vada has come to mean the same as Mayavada. The scientific meaning of the word vivarta is:<o:p></o:p> atattvato’ nyatha buddhir vivarttam ity udahrtah<o:p></o:p> <o:p></o:p> Sadananda’s Vedanta-sara (49)<o:p></o:p> <o:p></o:p> Vivarta is the illusion of mistaking one thing for another. <o:p></o:p> <o:p></o:p> The jiva is an atomic, spiritual substance, but when he is bewildered, he imagines that the subtle and gross bodies in which he is encaged are his self. This bewilderment is ignorance born of lack of knowledge, and it is the only example of vivarta found in the Vedas. Someone may think, “I am brahmana Ramanatha Pandey, the son of the brahmana Sanatana Pandey,” and another may think, “I am the sweeper Madhua, son of the sweeper Harkhua,” but really, such thoughts are completely illusory. The jiva is an atomic spiritual spark and is neither Ramanatha Pandey nor the sweeper Madhua; it only seems to be so because he identifies with the body. The illusions of mistaking a rope for a snake, and seeing silver in the reflection on a conch shell are similar examples.<o:p></o:p> The Vedas use various examples to try to convince the jivas to become free from this vivarta, the illusion of identifying one’s self with this mayika body. Mayavadis reject the true conclusions of the Vedas and establish a rather comical theory of vivarta-vada. They say that the idea “I am brahma” is essential understanding, and the idea “I am a jiva” is vivarta (erroneous understanding). The Vedic examples of vivarta do not contradict sakti-parinama-vada at all, but the theory of vivarta-vada that the Mayavadis put forward is simply foolish.<o:p></o:p> The Mayavadis propose various types of vivarta-vada, of which three are most common:<o:p></o:p> 1. The soul is really brahma, but he became bewildered into thinking himself to be an individual soul.<o:p></o:p> 2. The jivas are reflections of brahma.<o:p></o:p> 3. The jivas and the material world are just the dream of brahma. <o:p></o:p> All these varieties of vivarta-vada are false and contrary to Vedic evidence.<o:p></o:p> Vrajanatha: What is this philosophy called Mayavada? I am unable to understand it.<o:p></o:p> Babaji: Listen carefully. Maya-sakti is just a perverted reflection of the spiritual kingdom, and it is also the controller of the material world which the jiva enters when he is overpowered by ignorance and illusion. Spiritual things have an independent existence, and are independently energetic, but Mayavada does not accept this. Instead, the Mayavada theory declares that the individual soul is itself brahma, and only appears to be different from brahma because of the influence of maya. This theory states that the jiva only thinks himself to be an individual entity, and that the moment the influence of maya is removed, he understands that he is brahma. According to this conception, while under the influence of maya, the atomic spiritual spark has no independent identity separate from maya, and therefore the way of liberation for the jiva is nirvana, or merging in brahma. Mayavadis do not accept the separate existence of the pure individual soul. Furthermore, they state that Bhagavan is subordinate to maya, and has to take shelter of maya when He needs to come to this material world. They say, “This is because brahma is impersonal and does not have any form, which means that He has to assume a material (mayika) form in order to manifest Himself in this world. His Isvara aspect has a material body. The avataras accept material bodies and perform wonderful feats in this material world. In the end, They leave Their material body in this world, and return to Their abode.” <o:p></o:p> Mayavadis show a little kindness towards Bhagavan, for they accept some differences between the jiva and the avataras of Isvara. The distinction they make is that the jiva has to accept a gross body because of his past karma. This karma carries him away, even against his wishes, and he is forced to accept birth, old age and death. The Mayavadis say that Isvara’s body, designation, name and qualities are also material, but that He accepts them of His own accord, and that whenever He desires, He can reject everything and regain His pure spirituality. He is not forced to accept the reactions resulting from the activities that He performs. These are all misconceptions of the Mayavadis.<o:p></o:p> Vrajanatha: Is this Mayavada philosophy found anywhere in the<o:p></o:p> Vedas?<o:p></o:p> Babaji: No! Mayavada cannot be found anywhere in the Vedas. Mayavada is Buddhism, We read in Padma Purana:<o:p></o:p> <o:p></o:p> mayavadam asac-chastram<o:p></o:p> pracchannam bauddham ucyate<o:p></o:p> mayaiva vihitam devi<o:p></o:p> kalau brahmana-murtina<o:p></o:p> <o:p></o:p> Uttara-khanda (43.6)<o:p></o:p> <o:p></o:p> In answer to a question by Umadevi (Parvati), Mahadeva explains “O Devi! Mayavada is an impure sastra. Although actually covered Buddhism, it has gained entry into thereligion of the Aryans, disguised as Vedic conclusions. In Kali-yuga, I shall appear in the guise of a brahmana and preach this Mayavada philosophy.”<o:p></o:p> Vrajanatha: Prabhu, why did Mahadeva perform such an ugly task, when he is the leader of the devatas and the foremost among Vaisnavas?<o:p></o:p> Babaji: Sri Mahadeva is Bhagavan’s guna-avatara. The supremely merciful Lord saw the asuras taking to the path of bhakti and worshiping Him to get fruitive results and to fulfill their wicked desires. He then thought, “The asuras are troubling the devotees by polluting the path of devotional service, but the path of bhakti should be freed from this pollution.” Thinking thus, He called for Sivaji and said, “O Sambhu! It is not auspicious for this material world if My pure bhakti is taught amongst those who are in the mode of ignorance and whose character is asurika. You should preach from sastra and spread Mayavada philosophy in such a way that the asuras become enamored and I remain concealed from them. Those whose character is asurika will leave the path of devotional service and take shelter of Mayavada, and this will give My gentle bhaktas the chance to taste pure devotional service unhindered.”<o:p></o:p> Sri Mahadeva, who is the supreme Vaisnava, was at first somewhat reluctant to accept such an arduous task with which Bhagavan had entrusted him. However, considering this to be His order, he therefore preached the Mayavada philosophy. Where is the fault of Sriman Mahadeva, the supreme guru, in this? The entire universe functions smoothly like a well-oiled machine under the guidance of Bhagavan, who expertly wields in His hand the splendid Sudarsana Cakra for the well-being of all creatures. Only He knows what auspiciousness is hidden in His order, and the duty of the humble servants is simply to obey His order. Knowing this, the pure Vaisnavas never find any fault in Sankaracarya, Siva’sincarnation who preached Mayavada. Listen to the evidence from sastra for this:<o:p></o:p> tvam aradhya tatha sambho grahisyami varam sada<o:p></o:p> dvaparadau yuge bhutva kalaya manusadisu<o:p></o:p> svagamaih kalpitaistvanca janan madvimukhan krru<o:p></o:p> manca gopaya yena syat srstiresontarontara<o:p></o:p> <o:p></o:p> Padma Purana, Uttara khanda (42.109-110)<o:p></o:p> and Narada-pancaratra (4.2.29-30):<o:p></o:p> <o:p></o:p> Visnu said, “O Sambhu, although I am Bhagavan, still I have worshiped different devatas and devis to bewilder the asuras. In the same way, I shall worship you as well, and receive a benediction. In Kali-yuga you should incarnate amongst human beings through your partial expansion. You should preach from sastras like Agama, and fabricate a philosophy that will distract the general mass of people away from Me, and keep Me covered. In this way, more and more people will be diverted away from Me, and My pastimes will become all the more valuable.”<o:p></o:p> In Varaha Purana, Bhagavan tells Siva:<o:p></o:p> esa moham srjamy asu ye janan mohayisyati<o:p></o:p> tvanca rudra mahasaho mohasastrani karaya<o:p></o:p> atathyani vitathyani darsayasva mahabhuja<o:p></o:p> prakasam kuru catmanamprakasanca mam kuru<o:p></o:p> <o:p></o:p> “I am creating the kind of illusion (moha) that will delude the mass of people. O strong-armed Rudra, you also create such a deluding sastra. O mighty-armed one, present fact as falsehood, and falsehood as fact. Give prominence to your destructive Rudra form and conceal My eternal original form as Bhagavan.”<o:p></o:p> Vrajanatha: Is there any Vedic evidence against the Mayavada philosophy?<o:p></o:p> Babaji: All the testimony of the Vedas refutes Mayavada philosophy. The Mayavadis have searched all the Vedas and isolated four sentences in their support. They call these four sentences mahavakya, ‘the illustrious statements.’ These four statements are:<o:p></o:p> 1) sarvam khalv idam brahma, “All the universe is brahma.”<o:p></o:p> Chandogya Upanisad 3.14.1.<o:p></o:p> <o:p></o:p> 2) prajnanam brahma, “The supreme knowledge is brahma.”<o:p></o:p> Aitareya Upanisad 1.5.3.<o:p></o:p> 3) tat tvam asi svetaketo, “O Svetaketu, you are that”<o:p></o:p> Chandogya Upanisad 6.8.7.<o:p></o:p> <o:p></o:p> 4) aham brahmasmi, “I am brahma.”<o:p></o:p> Brhad-aranyaka Upanisad 1.4.10.<o:p></o:p> The first maha-vakya teaches that the whole universe, consisting of the living beings and non-living matter, is brahma; nothing exists that is not brahma. The identity of that brahma is explained elsewhere:<o:p></o:p> <o:p></o:p> na tasya karyam karanam ca vidyate<o:p></o:p> na tat-samas cabhyadhikas ca drsyate<o:p></o:p> parasya saktir vividhaiva sruyate<o:p></o:p> svabhaviki jnana-bala-kriya ca<o:p></o:p> <o:p></o:p> Svetasvatara Upanisad (6.8)<o:p></o:p> <o:p></o:p> None of the activities of that para-brahma Paramatma is mundane, because none of His senses – such as His hands and legs – is material. Thus through the medium of His transcendental body, He performs His pastimes without any material senses, and He is present everywhere at the same time. Therefore, no one is even equal to Him, what to speak of being greater than Him. The one divine potency of Paramesvara has been described in sruti in many ways, among which the description of His jnana-sakti (knowledge), His bala-sakti (power), and His kriya-sakti (potency for activity) are most important. These are also called citsakti or samvit-sakti; sat-sakti or sandhini-sakti; and anandasakti or hladini-sakti respectively.<o:p></o:p> <o:p></o:p> Brahma and His sakti are accepted as non-different from each other. In fact, this sakti is said to be an inherent part of brahma, which is manifested in different ways. From one point of view, it may be said that nothing is different from brahma, for the potency and the possessor of potency are non-different. However, when we look at the material world, we can see that in another sense brahma and His sakti are certainly different.<o:p></o:p> <o:p></o:p> nityo nityanam cetanas cetananam<o:p></o:p> eko bahunam yo vidadhati kaman<o:p></o:p> <o:p></o:p> Katha Upanisad (2.13) and<o:p></o:p> Svetasvatara Upanisad (6.10)<o:p></o:p> <o:p></o:p> He is the one supreme eternal being among all eternal beings, and the one supreme conscious being among all conscious beings. He alone is fulfilling the desires of everyone. <o:p></o:p> This statement from the Vedas accepts variegatedness within the eternally existing substance (vastu), brahma. It separates the sakti (potency) from saktiman (the possessor of the potency), and then it considers His jnana (knowledge), bala (power) and kriya (activities).<o:p></o:p> Now let us consider the second maha-vakya, prajnanam brahma, “The supreme knowledge is brahma“ (Aitareya Upanisad 1.5.3). Here it is said that brahma and consciousness are identical. The word prajnanam, which in this sentence is said to be one with brahma, is also used in Brhad-aranyaka Upanisad (4.4.21), where it is used to mean prema-bhakti:<o:p></o:p> <o:p></o:p> tam eva dhiro vijnaya prajnamam kurvita brahmanah<o:p></o:p> <o:p></o:p> When a steady and sober person attains knowledge of<o:p></o:p> brahma, he worships Him with genuine loving feelings<o:p></o:p> (jnana-svarupa-prema-bhakti).<o:p></o:p> <o:p></o:p> The third maha-vakya is tat tvam asi svetaketo, “O Svetaketu, you are that,” (Chandogya Upanisad 6.8.7). This sloka gives instructions on oneness with brahma, which is more elaborately described in Brhad-aranyaka Upanisad (3.8.10) as follows:<o:p></o:p> yo va etad aksaram gargy aviditvasmal lokat praiti sa krpanah<o:p></o:p> ya etad aksaram gargi viditvasmal lokat praiti sa brahmanah<o:p></o:p> <o:p></o:p> O Gargi! Those who leave this material world without understanding the eternal Visnu are krpanah, extremely miserly or degraded, whereas those who leave this material world in knowledge of that Supreme Eternal are actually brahmanas, knowers of brahma.<o:p></o:p> <o:p></o:p> The words tat tvam asi therefore mean, “He who gains true knowledge eventually attains devotional service to para-brahma, and he is to be known as a brahmana.”<o:p></o:p> The fourth maha-vakya is aham brahmasmi, “I am brahma” (Brhadaranyaka Upanisad 1.4.10). If the vidya that is established in this vakya does not become bhakti in the end, then it is thoroughly condemned in Sri Isopanisad (9), which says:<o:p></o:p> andham tamah pravisanti ye ’vidyam upasate<o:p></o:p> tato bhuya iva te tamo ya u vidyayam ratah<o:p></o:p> <o:p></o:p> Those who are situated in ignorance enter deep darkness, and those who are in knowledge enter deeper darkness still. <o:p></o:p> This mantra means that those who embrace ignorance, and do not know the spiritual nature of the soul, enter the darkest regions of ignorance. However, the destination of those who reject ignorance, but who believe that the jiva is brahma, and not a spiritual atom, is far worse.<o:p></o:p> Baba! The Vedas have no shoreline and are unsurpassed. Their precise meaning can only be understood by studying each and every sloka of the Upanisads separately, and by deriving the meaning from all of them combined. If one singles out a particular sentence, hemay always be diverted by some misinterpretation. Sri Caitanya Mahaprabhu therefore investigated all the Vedas thoroughly, and then preached that the individual spirit souls and the material world are simultaneously and inconceivably one with Sri Hari and different from Him

Purport means to bring out the meaning. Srila Bhaktisiddhanta Sarasvati Thakura has written: "What are the Scriptures? They are nothing but the record by the pure devotees of the Divine Message appearing on the lips of the pure devotees. The Message conveyed by the devotees is the same in all ages. The words of the devotees are ever identical with the Scriptures. Any meaning of the Scriptures that belittles the function of the devotee who is the original communicant of the Divine Message contradicts its own claim to be heard." Srila Bhaktisiddhanta Sarasvati Thakura, The Harmonist, December 1931, vol. XXIX No.6 We cannot share your minmization of the written words of His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada as "personal interpretation." Moreover there are many other statements about Sankaracarya by other Gaudiya acaryas that agree with his estimations . Many concuring statements about Sankaracarya's monist philosophy are there from Sri Caitanya Mahaprabhu Himself and his direct associates . A detailed study of mayavada was written by Srila Bhakti Prajnan Kesava Maharaja in a book called Vaisnava Vijaya. This VNN article http://www.vnn.org/world/WD0003/WD31-5779.html gives the introduction and preface to that book. Anyone who wants to understand the Gaudiya Vaisnava point of view with regard to monism is encouraged to examine them carefully . In the introduction written by His Divine Grace Srila Bhakti Vedanta Vaman Maharaja he writes: ". . . For those living entities that choose to negate, disregard or ignore the Supreme Personality of Godhead, Lord Krsna, He especially sent His dearmost Mahadeva Siva to incarnate as Sankaracarya to spread the doctrine of mayavadism and thus by bewildering the demonic, misguide them further by misinterpreting the supreme knowledge of the Vedas by interpolating the principles and misrepresenting the fundamental concept of Vedanta. In this way the idea of illusory ideas in an illusory world was fabricated. Sankaracarya performed his service relentlessly, completely twisting and deforming the pristine absolute truth of the Supreme Lord, into a non-distinct impotent facsimile of a formless and qualitiless Brahman, implicitly following the ultimate order of the Supreme Lord Krsna. . . ." and the author of the book, His Divine Grace Srila Bhakti Prajnan Kesava Gosvami Maharaja has written in his Preface: ". . . The fundamental axioms of Vedanta-sutra have been so deviated by Sankaracarya in his commentary Sariraka-bhasya that it is totally opposed to the principles of Vedanta philosophy. In this work Sankaracarya states that Brahman is formless, impersonal and unqualitative. That is why Sri Caitanya Mahaprabhu Himself stated: mayavadi bhasya sunile haya sarva-nasa: "If one hears this illusory commentary then one is doomed." No where in any of the five hundred and fifty-five sutras of "Vedanta sutra" is it mentioned that Brahman possesses these three attributes. Brahman cannot be formless, impersonal and unqualitative. If Brahman is no also in possession of form why is that so many saintly souls have written praises to the dust of his lotus feet. So these statements by Sankaracarya about Brahman being formless, impersonal and unqualitative are utterly false and deceptive; hence atheistic and demonic. No where in his Vedanta-sutra does Srila Veda Vyasadeva ever mention these three abominably atheistic words of formless, impersonal and unqualitative. Sankaracarya cleverly interpolated these three gnostic and antitheistic trends of thought borrowing them from Buddhism and then very craftily and expertly superimposed them in his commentary on Vedanta-sutram. So the Brahman of mayavadi philosophy alluded to by Sankaracarya is not true Brahman. It is an illusory, distorted and false imitation of Brahman and should not in any way, shape or form be ever mistaken for the real Brahman. Those souls who are eager to learn and understand the life history of mayavadism can now understand the root of its beginnings already here in the forward. The word Brahman itself confirms the transcendental sound vibration. This is the transcendental Name Brahman "Hare Krsna" preached by Sri Caitanya Mahaprabhu. Those who have no affinity for this transcendental name and who have not the esoteric understanding of the word Brahman the results of their chanting of the Hare Krsna mahamantra becomes totally futile. The broadcasting of the Hare Krsna Mahamantra was the main purpose for establishing the Gaudiya Vedanta Samiti in . . . It is the Divine Will to intensify the forces of kali yuga. Norms of human behavior, ethics, morals and judgement have reached such low levels that it will be difficult for posterity in future generation to surpass them; but somehow or other they will. The Supreme Lord deputed his servitor, Mahadeva Siva to descend to earth and taking birth in a Brahman family develop a philosophy that would be logically acceptable to those opposed to bhakti to the point where they would accept the Lord as impersonal possessing no form , no personality and no qualities. Here is a vivid description of this as Siva describes to Parvati: (*Note Devanagari and word for word translations are omitted in this cyber version, but are found in the printed version from Gaudiya Vaisnava Press) <CENTER> mayavadam asacchastram pracchannam bauddhamuchyate </CENTER><CENTER>maya iva vihitam devi kalau brahmana murttina </CENTER><CENTER> Translation </CENTER> The theory of impersonalism is a false scripture and is know as disguised Buddhism. It is me O’Goddess, in the form of a brahmana who perpetrate this in the age of kali. Now we will see in this next example that the Lord Himself confidentially instructs Siva thusly: <CENTER> svagamaih kalpitais tvam ca janan kuru madvimukhan mancha gopaya yena syat srsti resottarottara Translation </CENTER> With your own concocted scriptures, make the people adverse to me and hide me so that the population may grow perpetually. Now Siva reveals to Parvati the method in which he created his theory <CENTER> vedarthavan mahasastram mayavadam avaidikam maya eva kathitam devi jagatam nasakaranat Translation </CENTER> The great scriptural theory of impersonalism is non-vedic though taking its meaning from the Vedas, O’Goddess. It is me who has told this because it is the root of destruction of the worlds. Mayavadism is factually covered Buddhism and it has been authorized for Siva to incarnate and spread this theory by Lord Visnu. Atheistic people can only turn against their natural, constitutional position by accepting demonic ideas. To accomplish this task Siva took birth as Sankaracarya and misrepresented the Vedic scriptures by speculative logic and deceptive interpolation. It can be understood from Vedanta that Siva is the Lord of chaos, Brahma is the lord of creation and Visnu is the lord of preservation. To expedite the forces of Kali, Sankaracarya powerfully declared, "This world is an illusion! This world is false! This existence is not real!" This demonic teaching with a covert purpose gives false wisdom to spiritual unactivated humans. In kali yuga the gloom and darkness is deepening rapidly and the degeneration of the whole creation is pathetically regressing to idleness and apathy. Humanity unable to save itself is helpless, beguiled by its own tune and charmed by its own dance into the deepest darkness of ignorance. Definitions and explanations, hypothesis and theories nowhere to be found in Vedanta philosophy or in Vedanta-sutra were ruthlessly presented by Sankaracarya without compunction. 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. Sankaracarya’s mayavad theory can never in any shape, way or form be accepted as a doctrine of knowledge. This opinion is not only held by me; but it is also fully in line with the previous Vaisnava acaryas going back to antiquity. In the Sandilya Sutra, chapter two called the Bhakti Khanda, verse 26 we find: <CENTER> brahma-kandam tu bhaktau tasya anujnanaya samanyata </CENTER><CENTER> Translation </CENTER> The portion of knowledge of Brahman commonly accepted is for devotion. The knowledge of Brahman is made for devotion whereas knowledge without devotion is meaningless unless it is utilized in the service of the Supreme Lord. Acarya Svapneswar in his commentary on Sadilya’s Sutra clarifies it even further. We cite the relevant part of this commentary below: <CENTER>jnana pradhanye jnana kandam uttara kanda prasiddhir na syad iti manvana pratyucate Translation </CENTER> When we say that the later portion which is famous as the Vedas is the knowledge of Brahman it may not be believed so we reply: <CENTER> bhaktartham brahma kandam sruyate na jnanartham tasmaj jnana kandam iti brumah Translation </CENTER> This portion of knowledge of Brahman, the Vedas is not for the sake of knowledge only but for the sake of devotion therefore we call it the portion of the knowledge of Brahman. Acarya Svapnesvar was not a modern commentator. He was born in the 1400’s in Bengal in a Vaisnava ksatriya family, as the son of a royal, commander he was knowledgeable enough about sastra to understand the importance of the writings of Sandilya. All saints and seers and scriptural luminaries of antiquity were well aware of Sandilya, that great writer of scriptures. Srila Veda Vyasadeva gives relevant details regarding Sandilya in the Skanda Purana. In the chapter called Visnu Khanda in the first canto, verses 16 and 17, Sandilya is mentioned while eulogizing the glories of the Srimad Bhagavatam. <CENTER> ityukto visnuratas tu nandadinam purohitam sandilyam ajuhava asu vajra-sandeha-nuttaye Translation </CENTER> When Visnurata was thus told he immediately called for Sandilya, the priest of the Nandas and others in order to remove the doubts of Vajra. <CENTER>atha utajam vihaya asu sandilya samupagatah pujito vajranabha nisada asanottame Translation </CENTER> Then Sandilya leaving his hermitage immediately went there and sitting on a suitable seat was honored by Vajranabha. Another example to show the caliber of Sandilya’s qualifications is given by Narada Muni, who also held Sandilya in great esteem. We found an 82 year old edition of the Narada Bhakti sutras in the original sanskrit printed in Varanasi 1808 Sakabda era. In the 83 chapter of this text Sandilya is mentioned. <CENTER> om evam vadanti jana-jalpa-nirbhaya ekamatah kumara vyasa sukadeva sandilya garga visnusvami kaundinya sesa uddhava aruni bali hanuman vibhisana dayo bhaktyacaryah Translation </CENTER> Those masters on the path of devotion who speak of the Supreme Lord like the four Cameras, Vedavaysa, Sukadeva Gosvami, Sandilya Rsi, Gargacarya, Visnusvami, Kaundilya, Sesa, Uddhava, Aruni, Bali, Hanuman,Vibhisana and others all are of the same opinion and are unafraid of the prattle of ordinary people. Acaryas of devotional piety give directions by instructions for the best ways and means of devotion. Theses are very great and saintly souls and I pray that they not belittle this humble offering which follows in their footsteps. Narada Muni describes Srila Veda Vyasa the compiler of Vedanta-sutra and includes Sandilya along with him as writers of devotional scriptures of the highest order and Sandilya the rishi also glorifies Vedanta-sutra as the root scripture of his writings and the foundation of the devotion of bhakti. The preceding slokas reveals that Sankaracarya’s ordeal of attempting to establish impersonalism, denying the Supreme Lord His form, His individuality, His opulences, His potencies, His paraphernalia and His beloved associates and devotees, making the Supreme Lord an enigma and giving Him only the nomenclature Brahman is devoid of all rationality and is complete 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 Sankaracarya’s mayavadi hypothesis, never listen to the senseless prattle of indistinct formlessness and never utter a single word of impersonalism to anyone. Total prohibition on mayavadism is based on the injunction declared by Srila Krsnadas Kaviraj Gosvami in Sri Caitanya Caritamrta, Madhya-lila, chapter six, verse 169 below: <CENTER> jivera nistara lagi' sutra kaila vyasa mayavadi-bhasya sunile haya sarva-nasa </CENTER> jivera--of the living entities; nistara--deliverance; lagi'--for the matter of; sutra--the Vedanta-sutra; kaila--made; vyasa--Srila Vyasadeva; mayavadi--of the impersonalists; bhasya--commentary; sunile--if hearing; haya--becomes; sarva-nasa--all destruction. <CENTER> Translation </CENTER> Srila Vyasadeva presented Vedanta-sutra for the benefit of all living entities, but if one hears the impersonalist commentary of Sankaracarya they are doomed. This injunction must be followed by all devotees, friends and well wishers of Vaisnavism. Moreover we must augment it by the sublime teachings of Srila Bhaktivinoda Thakura who wrote thus: <CENTER> visaya vimudhah aar mayavadijan bahkti sunya duhe prana dhare akarana Translation </CENTER> The lives of ignorant materialists and impersonalists are useless as both are devoid of devotion. <CENTER> seyi duyer madhye sivaya tabu bhalo mayavadi sanga nahi magi kona kala Translation </CENTER>Among the two the gross materialist is better for one should never ever associate with an impersonalist. <CENTER> mayavada dosa yar hrdaye pasila kutarka hrdaye tar vajra sama Translation </CENTER> Whose heart the poisonous noise of impersonalism has entered is the same as having his heart struck by a thunderbolt. <CENTER> bhaktira svarupa aar vasaya asraya mayavada ‘anitya bolia sava kaya Translation </CENTER> The essence of devotion is to the Supreme Lord and sadguru; but impersonalists consider these ephemeral manifestations. <CENTER>dhik tar krsna seva sravana kirtana Krsna ange vajra haane tahar stavana Translation </CENTER>The prayers from those inimical to the Supreme Lord Krsna’s service of the hearing and chanting of His holy names is like a thunderbolt in Lord Krsna’s body. <CENTER>mayavad sama bhakti pratikul nahi ateva mayavadi sanga nahi chai Translation </CENTER> There is nothing more against devotional service to the Supreme Lord Krsna than the denial that He has a personality; thus one should never have 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 Vaisanava acaryas, making them our only shelter and refuge in transcendental life. Srila Vyasadeva projected the highest welfare for all human beings when he compiled the Vedanta-sutra. . The Vedanta-sutra and the Bhakti-sutra are synonomous. They have both originated from the same source with the same goals and same objectives. This have been made apparent in the previous pages while deliberating on the subtance of Vedanta-sutra and the Vedanta philosophy. The only deliberation remaning is the efficacy of nama-bhajan-siksa. The chanting of the holy names of the Supreme Personality of Godhead Lord Krsna is the highest scriptural truth. In kali yuga without the devotional chanting of the Lord’s holy names; all other activities cannot be approved. The great acaryas, sages, rsi’s and munis of India prescribed this path as the only way to attain imperishable transcendental knowledge as well as bliss. All other paths whether they be by jnana, by yoga, by tapasya, by meditation or any other austerities or methodology are fruitless unless they are accompanied by the chanting of the holy names of the Supreme Lord Krsna and His incarnations. Any concocted deviation or speculative assumptions that doesn’t include the chanting of the holy names of the Supreme Lord Krna and His incarnations should be understood to be valueless. The mayavadi theory of impersonalism is full of innuendo oposed to bhakti and the factual existence of the Supreme Lord Krsna. Moreover it is also full with the fault of being bias toward humans beings who are all part and parcel of the unqualified Brahman. Why is a mayavadi required to continue austere penance after attaining the status of Brahman And if he considers himself to be Brahman and declares ‘aham brahmasmi’ then what is the need for any further self-mortification This methodology is written in the book ‘Siddha-Sadhana-Dosajukta’ much relished by mayvadis. It is commonly practiced by them; but if one is already in possession of something why should one continue to waste additional efforts for it This hypothesis I carefully analyzed from the original version of this book. Also on page 153 the delineation of nirvana rupa fal nirodh should be well noted. Since January lf 1968 Sriman Nava Yogendra Brahmancari has made an earnest attempt to publish this "The Life History of Mayavadism" in book form. I am indebted to him. Sri bhakti Vedanta Vaman Maharaj took immense pains for its publication in the "Sri Gaudiya Patrika" amking literal changes and improvements. Although myself being ill, I tried t odo my level best for it, especially by adding the term "Vaisnava Vijaya" to the title, as withou it the transcendental truth would not be made apparent. The truth must prevail! The trust must always prevail!. 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 mayvadism and also by doing so they will be able to easily lead others away from mayavadism. Bhakti Prajnan Kesava Aksaya Tritiya Tuesady March 20, 1968 17, Madhusudan, 482 Gour Era 17, Vaisak, 1375 Bengali Era <DL><DD><DD><DD>Published by: <DD>Shri Satyananda Das Brahmacari, Vidyaratna <DD>From SHRI GOUDIYA VEDANTA SAMITI (Regd.) <DD>Shri Binode Behari Goudiya Math <DD>28, Halder Bagan Lane (Calcutta-4). W.B., India <DD>First Edition 1993 <DD>Printed by: Shri Nepal Cahndra Pan <DD>Sonali Press <DD>2/A Bholanath Paul Lane <DD>Calcutta-6 <DD><DD><DD>Also later published by <DD>Jagannath Das <DD>Gaudiya Vaisnava Press <DD>P.O. Box 450812 <DD>Atlanta, Georgia 31145 <DD>United States of America <DD><DD>For <DD>Sri Gaudiya Vedanta Samiti <DD>Sri Devananda Gaudiya Math <DD>P.O. Navadvipa, West Bengal, India <DD>Printed at Redkha Printers Pvt. Ltd. <DD>New Dehl-110 020 <DD>Library of Congress Catologue Card Number: 95-081461 <DD>ISBN: 0-9623662-2-6 <DD>Copyright Jagannatha Das 1996 U.S.A. </DD></DL>

<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p> </o:p> TEXT 101 <o:p> </o:p> TEXT <o:p> </o:p> krsne bhakti kara----ihaya sabara santosa vedanta na suna kene, tara kiba dosa <o:p> </o:p> SYNONYMS <o:p> </o:p> krsne--unto Krsna; bhakti--devotional service; kara--do; ihaya--in this matter; sabara--of everyone; santosa--there is satisfaction; vedanta--the philosophy of the Vedanta-sutra; na--do not; suna--hear; kene--why; tara--of the philosophy; kiba--what is; dosa--fault. <o:p> </o:p> TRANSLATION <o:p> </o:p> "Dear sir, there is no objection to Your being a great devotee of Lord Krsna. Everyone is satisfied with this. But why do You avoid discussion on the Vedanta-sutra? What is the fault in it?" <o:p> </o:p> PURPORT <o:p> </o:p> Srila Bhaktisiddhanta Sarasvati Thakura comments in this connection, "Mayavadi sannyasis accept that the commentary by Sri Sankaracarya known as Sariraka-bhasya gives the real meaning of the Vedanta-sutra. In other words, Mayavadi sannyasis accept the meanings expressed in the explanations of the Vedanta-sutra by Sankaracarya, which are based on monism. Thus they explain the Vedanta-sutra, the Upanisads and all such Vedic literature in their own impersonal way." The great Mayavadi sannyasi Sadananda Yogindra has written a book known as Vedanta-sara, in which he writes, vedanto nama upanisat-pramanam. tad-upakarini sariraka-sutradini ca. According to Sadananda Yogindra, the Vedanta-sutra and Upanisads, as presented by Sri Sankaracarya in his Sariraka-bhasya commentary, are the only sources of Vedic evidence. Actually, however, Vedanta refers to the essence of Vedic knowledge, and it is not a fact that there is nothing more than Sankaracarya's Sariraka-bhasya. There are other Vedanta commentaries, written by Vaisnava acaryas, none of whom follow Sri Sankaracarya or accept the imaginative commentary of his school. Their commentaries are based on the philosophy of duality. Monist philosophers like Sankaracarya and his followers want to establish that God and the living entity are one, and instead of worshiping the Supreme Personality of Godhead they present themselves as God. They want to be worshiped as God by others. Such persons do not accept the philosophies of the Vaisnava acaryas, which are known as suddhadvaita (purified monism), suddha-dvaita (purified dualism), visistadvaita (specific monism), dvaitadvaita (monism and dualism) and acintya-bhedabheda (inconceivable oneness and difference). Mayavadis do not discuss these philosophies, for they are firmly convinced of their own philosophy of kevaladvaita, exclusive monism. Accepting this system of philosophy as the pure understanding of the Vedanta-sutra, they believe that Krsna has a body made of material elements and that the activities of loving service to Krsna are sentimentality. They are known as Mayavadis because according to their opinion Krsna has a body made of maya, and the loving service of the Lord executed by devotees is also maya. They consider such devotional service to be an aspect of fruitive activities (karma-kanda). According to their view, bhakti consists of mental speculation or sometimes meditation. This is the difference between the Mayavadi and Vaisnava philosophies. Cc. Adi lila Ch. 7 Txt 101 HSDGACBSP

<CENTER>Chapter Fifteen </CENTER><CENTER></CENTER><CENTER>Sri Vaikunthapura, Rudradvipa, and Pulina </CENTER> "Rudradvipa has been cut in two pieces by the Ganges. See how this western island has now moved to the east bank. By the Lord's desire, no one lives on this side now. From here see Sri Sankarapura. Even from a distance, see how it beautifies the bank of the Ganges. When Sankaracarya went out to defeat all opponents, on his way to Navadvipa, he first arrived there. Within his heart, he was the topmost Vaisnava but externally he played the role of a mayavadi, a servant of Maya. Actually, he was an incarnation of Siva, and by the Lord's order he expertly preached a covered form of Buddhism. While engaged in this way, he came to Nadia. "When Sankaracarya came to this place, Gauracandra appeared to him in a dream and mercifully spoke to him in sweet words, 'You are My servant. Following My orders, you are preaching effectively the Mayavada doctrine. But as Navadvipa-dhama is very dear to Me, the Mayavada philosophy has no place here. On My behalf, Vrddha Siva and Praudha Maya spread the imaginary impersonal interpretations of scriptures, but only to those people who envy the devotees of the Lord. In this way I cheat them. Since this Navadvipa-dhama is generally a place for My devotees, not for the envious, you should go somewhere else. Do not contaminate the inhabitants of Navadvipa.' "Realizing the truth about Navadvipa in his dream and with devotion instilled in his heart, he went elsewhere. "In this Rudradvipa, the eleven Rudras reside. Headed by Nila-lohita Siva, the Rudras chant Gauranga's glories and constantly dance in bliss. As the demigods watch their dancing, they become happy and shower flowers from the sky. Nabadwipa Mahatmya is on line in several places. You can find it on my website here: http://bvml.org/SBTP/SNM/index.html

<CENTER>Chapter Fifteen </CENTER><CENTER></CENTER><CENTER>Sri Vaikunthapura, Rudradvipa, and Pulina </CENTER> "One time, Visnusvami came here during the course of his tour to defeat opposing philosophies. He stayed the night with his followers here in Rudradvipa. The disciples began dancing and singing, 'Hari bol' while Visnusvaml recited prayers from the Sruti. Pleased by the discussion of bhakti, Nila-lohita mercifully appeared there. Upon Siva`s arrival in the assembly, Visnusvami became startled. He folded his hands in prayer and recited appropriate praises. Siva spoke to him, 'All of you Vaisnavas are dear to me. Your discussion on devotional service has pleased me. Ask a boon, and I will grant it. There is nothing I will not give to the Vaisnavas. "Visnusvami offered his dandavats and, filled with ecstatic love, he said, 'Give us this one gift; that henceforth we will perfect a sampradaya teaching devotional service. "In great bliss, Rudra consented and named the sampradaya after himself. Thus Visnusvami's sampradaya is called the Rudra-sampradaya. With the mercy of Rudra, Visnusvami staved here and worshipped Gauracandra with a desire to attain love of God. "Gauranga appeared to him in a dream and said, 'By Rudra's mercy you have become My devotee. You are fortunate to attain the treasure of bhakti in Navadvipa. Now go out and preach the philosophy of suddhadvaita (purified monism). The time of. My appearance on earth will soon come. At that time you will appear in the form of Sri Vallabha Bhatta. You will meet Me in Puri, and you will perfect your sampradaya when you go to Mahavana.' "O Jiva! Sri Vallabha is now in Gokula. When you go there, you will be able to see him." Saying this, Nityananda happily went south to Paradanga in Sri Pulina. Here he showed the place where Sri Rasa-mandala and Dhira-samira of Vraja were located. He said, "O Jiva,' this is Vrndavana. One can see the Vrndavana pastimes here." Upon hearing the word 'Vrndavana,' Jiva began trembling and tears flowed from his eyes. The Lord continued, "Gauranga brought His devotees here, and they performed kirtana describing the rasa-lila. The place of the rasa-lila in Vrndavana is situated here on the bank of the Ganges. The rasa-lila pastimes, with the gopis, which are eternally enacted here, are sometimes seen by fortunate persons "'Listen sober-minded one, west of here, see Sri Dhira-samira, a nice place for worship of the Lord. In Vrndavana, Dhira-samira is situated on the bank of the Yamuna, and here it lies on the bank of the Ganges. Actually what you see, however, is not the bank of the Ganges, but that of the Yamuna, which flows on the western side of the Ganges. As this beautiful Pulina lies on the bank of the Yamuna, Visvambhara therefore calls this place Vrndavana. You should know that all the pastime places of Vrndavana are situated within this place. Make no distinction between Vrndavana and Navadvipa nor between Gauranga and Krsna.'' In this way, overwhelmed with ecstatic love, Nityananda Raya took Jiva and showed him around Vrndavana. Then, heading some distance to the north, they spent the night in Rudradvipa. With the lotus feet of Nitai and Jahnava as my only wealth, Bhaktivinoda sings this glorification of Nadia.

Sri Vaikunthapura, Rudradvipa, and Pulina (ch. 15 NM) ". . . Madhva and his disciples also stayed here for some time. Gaurasundara mercifully appeared to him in a dream and while smiling said, 'Everyone knows that you are My eternal servant. When I appear in Navadvipa, I will accept your sampradaya. Now, go everywhere and carefully uproot all the false scriptures of the mayavadis. Reveal the glories of worshipping the Deity of the Lord. Later, I will broadcast your pure teachings. "Saying this, Gauracandra disappeared, and Madhva awakened dumbfounded. 'Will I ever see that beautiful golden form again?' he cried. "In reply, a voice from the sky said, 'Worship Me secretly, and you will come to Me.' With this instruction, Madhva went on with great resolution and defeated the mayavadi philosophers."

Sri Vaikunthapura, Rudradvipa, and Pulina (ch. 15 NM) <CENTER>All glories to Gauranga and the Panca-tattva! </CENTER><CENTER>All glories to Navadvipa, the abode of Sri Caitanya! </CENTER>Coming to Vaikunthapura, Nityananda Prabhu spoke to Sri Jiva while mildly smiling, "On one side of the eight-petaled Navadvipa is this Vaikunthapura. Listen, without doubt. This is Vaikuntha, the abode of Narayana, situated in the spiritual sky beyond the Viraja River. Maya can never enter this place, where Lord Narayana is served by His energies, Sri, Bhu, and Nila. The effulgence radiating from this spiritual abode is the Brahman. With material vision, people see only the material world. But with his transcendental vision, Narada once saw Narayana manifest as Gaurasundara in this spiritual abode. After seeing this, the best of the munis stayed here for some time. "There is one more confidential story. Ramanujacarya once came to Puri and pleased the Lord with many prayers. Jagannatha appeared before him and said, 'Go and see Navadvipa-dhama, for I will soon appear there in the house of Jagannatha Misra. The entire spiritual sky is situated within one corner of Navadvipa, My very dear abode. As My eternal servant and leading devotee, you should see Navadvipa. Let your students, who are absorbed in dasya-rasa, stay here while you go. Any living being who does not see Navadvipa has been born uselessly. Just one portion of Navadvipa contains Ranga-ksetra. Sri Venkata (Tirupati), and Yadava Acala. O son of Kesava go to Navadvipa and see the form of Gauranga. You have come to the earth to teach bhakti, so let your birth be successful with the mercy of Gaura. From Navadvipa, go to Kurma-sthana and join again with your disciples.' "With folded hands, Ramanuja submitted to Jagannatha, 'In Your narration You have mentioned Gauracandra, but exactly who He is, I do not know. "The Lord mercifully replied to Ramanuja, 'Everyone knows Krsna, the Lord of Goloka. That Krsna, whose vilasa-murti is Narayana, is the Supreme Truth, and He resides in Vrndavana. That Krsna is fully manifest in the form of Gaurahari, and that Vrndavana is fully manifest in the form of Navadvipa-dhama. I eternally reside as Lord Gauranga in Navadvipa, the topmost abode in the universe. By My mercy that dhama has come within Bhu-mandala, yet it remains without a scent of maya. This is the verdict of scripture. If you say that Navadvipa is part of the material world, then your devotion will dwindle day by day. I have placed this spiritual abode within the material world by My desire and inconceivable energy. Simply by reading scriptures one will not get the highest truth, for the highest truth surpasses all reasoning power. Only the devotees can understand by My mercy. ''Hearing this, the sober-minded Ramanuja was agitated with love for Gauranga. He said, 'Lord, Your pastimes are truly astounding. The scriptures cannot know Your opulences. Why isn't gauranga-lila clearly described in the scriptures? When I closely examine the sruti and Puranas, I find only some hint of the Gaura-tattva. After hearing your instructions, my doubts are gone and the sweet mellows of Gauranga's pastimes have arisen in my heart. If You order me, after going to Navadvipa, I will preach gaura-lila throughout the three worlds. I will give people evidence from the hidden scriptures and establish devotional service to Gauranga throughout the universe. Please instruct me. "Seeing Ramanuja's eagerness, Jagannatha said, 'Ramanuja, do not broadcast like this. Keep the confidential pastimes of Gauranga secret. Only after Gauranga has finished His pastimes will the general public receive them. For now, preach dasya-rasa, while in your heart worship Gauranga constantly. "Taking the Lord's advice, Ramanuja secretly cultured his attraction for Navadvipa. So that Gauranga's pastimes were not revealed prematurely, Lord Narayana then led Ramanuja here to Vaikunthapura and mercifully showed Ramanuja His transcendental form served by Sri, Bhu, anti Nila. Ramanuja considered himself fortunate to obtain darsana of his worshipable Lord, when suddenly he saw the Lord assume the enchanting form of Gaurasundara, the son of Jagannatha Misra. Ramanuja swooned at the brilliance of the form. Then Gauranga put His lotus feet on the head of Ramanuja, who was thus divinely inspired and recited prayers of praise. 'I must see Gaura's actual lila on earth. I can never leave Navadvipa!' "Gauranga said, 'O son of Kesava, your desire will be fulfilled. When the Nadia pastimes will be revealed in the future, you will take birth here again. "Gauranga disappeared and Ramanuja, contented, resumed his journey. After some days he arrived at Kurma-sthana and saw the place with his disciples. During his life he preached dasya-rasa throughout South India, while internally he was absorbed in gaura-lila. By Gauranga's mercy, he took birth in Navadvipa as the devotee Sri Ananta. He went to Vallabhacarya's' house and saw the marriage of Laksmipriya and Gauranga.

According to Srila Bhaktivinoda Thakura all four sampradaya acaryas received the darshan of Sri Caitanya Mahaprabhu in Nabadwipa, prior to His appearance. SCM extracted essential elements from all of their teachings. This chapter explains how Nimbaditya received darshan of the four Kumaras, Radha Krsna and then SCM. <CENTER>Chapter Sixteen </CENTER><CENTER>Bilvapaksa and Bharadvaja-tila </CENTER><CENTER>All glories to Sri Gauracandra, the wanderer of Nadia's groves! All glories to Sri Nityananda, the master of Ekacakra! All glories to Advaita Isvara, the master of Santipura! All glories to Gadadhara of Ramacandrapura! And all glories to Gaura-bhumi, the essence of cintamani, where Krsna wandered in Kali-yuga.</CENTER> The son of Padma, Sri Nityananda, after crossing the Ganges and going some distance, said to the devotees, "See this attractive place named Bilvapaksa. Generally people call it Bela Pukhariya. The place known in the scriptures as Bilvavana in Vraja is situated here in Navadvipa. "One time some brahmana devotees of Siva worshipped him by offering the leaves of his favorite tree, the bilva. or bael, tree for a fortnight's duration. Siva was pleased with the brahmanas and gave them krsna-bhakti. Amongst those worshipers was Nimbaditya, who had been very attentive in the worship. Siva spoke to him, 'At the edge of this village is a sacred bilva forest. Within that forest, the four Kumaras are sitting in meditation. By their mercy, you will receive transcendental knowledge. They are your gurus. By serving them, you will receive all that is of value. Saying this, Lord Siva disappeared. "Nimbaditya searched and found that place. On an attractive platform in the forest near Siva, he saw the four brothers-Sanaka, Sanandana, Sanatana, and Sanat-kumara sitting unseen by others. They were young, naked, and noble in character. Nimbarka cried out in excitement, 'Hare Krsna! Hare Krsna!' "On hearing the holy name, the Kumaras' meditation broke. 'They opened their eyes and saw before them an ideal Vaisnava. Satisfied by this sight, one after another they embraced Nimbaditya. 'Who are you:'' they asked. 'Why have you come here? We will certainly fulfill your prayers. "Nimbarka offered his obeisances and humbly introduced himself. Sanat-kumara smiled and said, 'The all-merciful Supreme Lord, knowing that Kali-yuga would be very troublesome, decided to propagate devotional service. He empowered four men with devotional service and sent them into the world to preach. Ramanuja, Madhva, and Visnusvami are three of these men. You are the fourth of these great devotees. Sri, Laksmi, accepted Ramanuja, Brahma accepted Madhvacarya, Rudra accepted Visnusvami, and we, meeting you today, have the good fortune to teach you. This is our intention. Previously we were engaged in meditating on the Brahman, but by the Lord's mercy that sinful act has gone away. Now that I know the sweet taste of pure devotional service, I have written one book named Sanat-kumara Samhita. You should receive initiation into its teachings. "Seeing his guru's mercy, the wise Nimbarka quickly took his bath in the Ganges and returned. He offered obeisances and humbly said, 'O deliverer of the fallen, please deliver this low rascal. "The four brothers gave him the Radha-Krsna mantra and instructed him how to worship Radha and Krsna filled with sentiments of great love, called bhava-marga. Having obtained that mantra, Nimbaditya resided at this sacred place and worshipped according to the injunctions of that samhita. "Radha and Krsna bestowed Their mercy by appearing before Nimbarka. Lighting up all directions and gently smiling, They said, 'You are very fortunate. You have performed sadhana in Navadvipa, Our dear abode. Here We take on one form, as the son of Sacidevi. "While saying this, They combined in one form as Gauranga. Nimbarka was astounded on seeing that form and exclaimed, 'Never have I seen or heard of such a remarkable form anywhere!' "Mahaprabhu said, 'Please keep this form secret now. Just preach krsna-bhakti and the pastimes of Radha and Krsna, for I am very happy in those pastimes. When I appear as Gauranga, I will enjoy educational pastimes. At that time, you will take birth in Kashmir and tour India as a champion scholar out to defeat all opponents. Your name will be Kesava Kasmiri, and you will be celebrated everywhere for your great learning. While wandering on tour, you will come to Mayapur. The learned scholars of Navadvipa will flee when they hear your name, but I will be intoxicated with learning and take pleasure in defeating you. By the mercy of Sarasvati, you will realize My identity, give up your pride, and take shelter of Me. Then I will give you the gift of bhakti and send you out to preach devotional service again. So you can satisfy Me now by preaching the philosophy of dvaitadvaita (monism and dualism), keeping My identity secret. "'Later, when I begin the sankirtana movement, I Myself will preach the essence of the four Vaisnava philosophies. From Madhva I will receive two essential items: his complete defeat of the Mayavada philosophy, and his service to the Deity of Krsna, accepting the Deity as an eternal spiritual being. From Ramanuja I will accept two great teachings: the concept of bhakti unpolluted by karma and jnana, and service to the devotees. From Visnusvami's teachings I will accept two main elements: the sentiment of exclusive dependence on Krsna, and the path of raga-bhakti And from you I will receive two excellent principles: the necessity of taking shelter of Radha, and the high esteem for the gopis' love of Krsna.' " "When Gauracandra disappeared, Nimbarka wept out of love. After worshipping the feet of his gurus, he left for preaching krishna-bhakti." Nityananda then pointed out to Jiva in the distance, Ramatirtha, where Lord Balarama killed the Kolasura demon and then took bath with the Yadus. This place is now known as Rukmapura, and it is situated on one end of the Navadvipa parikrama. During the month of Kartika this place is especially glorious. Srila Bhaktivinoda Thakura SNM Also His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada has written: TEXT 95 <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> TEXT <o:p></o:p> vaisnava hana yeba sariraka-bhasya sune sevya-sevaka-bhava chadi' apanare 'isvara' mane <o:p></o:p> SYNONYMS <o:p></o:p> vaisnava hana--being a Vaisnava; yeba--anyone who; sariraka-bhasya--the Mayavada commentary Sariraka-bhasya; sune--listens to; sevya-sevaka-bhava--the Krsna conscious attitude that the Lord is the master and the living entity is His servant; chadi'--giving up; apanare--himself; isvara--the Supreme Lord; mane--considers. <o:p></o:p> TRANSLATION <o:p></o:p> "When a Vaisnava listens to the Sariraka-bhasya, the Mayavada commentary upon Vedanta-sutra, he gives up the Krsna conscious attitude that the Lord is the master and the living entity is His servant. Instead, he considers himself the Supreme Lord. <o:p></o:p> PURPORT <o:p></o:p> The philosophers known as kevaladvaita-vadis generally occupy themselves with hearing the Sariraka-bhasya, a commentary by Sankaracarya advocating that one impersonally consider oneself the Supreme Lord. Such Mayavada philosophical commentaries upon Vedanta are simply imaginary, but there are other commentaries on Vedanta philosophy. The commentary by Srila Ramanujacarya, known as Sri-bhasya, establishes the visistadvaita-vada philosophy. Similarly, in the Brahma-sampradaya, Madhvacarya's Purnaprajna-bhasya establishes suddha-dvaita-vada. In the Kumara-sampradaya, or Nimbarka-sampradaya, Sri Nimbarka establishes the philosophy of dvaitadvaita-vada in the Parijata-saurabha-bhasya. And in the Visnusvami-sampradaya, or Rudra-sampradaya, which comes from Lord Siva, Visnusvami has written a commentary called Sarvajna-bhasya, which establishes suddhadvaita-vada. A Vaisnava should study the commentaries on Vedanta-sutra written by the four sampradaya-acaryas, namely Sri Ramanujacarya, Madhvacarya, Visnusvami and Nimbarka, for these commentaries are based upon the philosophy that the Lord is the master and that all living entities are His eternal servants. One interested in studying Vedanta philosophy properly must study these commentaries, especially if he is a Vaisnava. These commentaries are always adored by Vaisnavas. The commentary by Srila Bhaktisiddhanta Sarasvati is elaborately given in the Adi-lila, Chapter Seven, text 101. The Mayavada commentary Sariraka-bhasya is like poison for a Vaisnava. It should not be touched at all. Srila Bhaktivinoda Thakura remarks that even a maha-bhagavata, or highly elevated devotee who has surrendered himself unto the lotus feet of Krsna, sometimes falls down from pure devotional service if he hears the Mayavada philosophy of Sariraka-bhasya. This commentary should therefore be shunned by all Vaisnavas. Cc. Antya lila Ch. 2,. Txt 95

Sree Nimbaditya<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Sree Nimbaditya is the propounder of bifurcial monism (dvaitadvaitaada ).<o:p></o:p> Sree Nimbarkaditya appeared in the town of Baidurya-pattan (mod. ‘Munger-pattan’ or ‘Mungi-pattan’) in the Telugu country. He is known variously as ‘Nimbaditya,’ ‘Nimbarka,’ or ‘Nimbabibhavasu’ and sometimes also as ‘Aruneya,’ ‘Niyamanada,’ and ‘Haripriyacharya,’. His followers are known as Nimayets and are different from the ‘Nimanandis’ who profess to be followers of Sree Chaitanyadeva under His appellation of Nimananda,. Sree Nimbaditya wasan ascetic of the triple staff (tridandi sannyasin ); the line of his preceptorial succession being ( 1 ) Sree Narayana, (2) Hamsa, (3) the Chatuhsanas, viz., Sanaka, etc. and (4) Nimbadityacharya. Sree Nimbaditya's commentary of the Vedanta Bhasya known as the ‘Vedanta parijata-saurabha’ and there are also several other works written by him.<o:p></o:p> The system of Nimbarka holds the ‘heard transcendental sound’ (sruti) as the highest natural evidence of the Truth, and also accepts the testimony of other Shastras when they follow heard sound (sruti). The source of Nimbaditya’s teaching is the instruction imparted by the four Sanas to Sree Narada Goswami in the seventh prapathaka of the Chhandogyopanishad, which may be summed up as follows, viz., ‘that the Puranas are the fifth Veda; Vishnu is the Lord of all, devotion to Godhead in the forms of firm faith (sraddha) and close addiction (nishtha) is glorified; there is nothing equal or superior to the love for Godhead; the eternal Abode of Godhead is praised; Godhead is independent of any other thing; the perfectly emancipated are the eternal servitors of Godhead and are engaged in eternal pastimes in the region of self-conscious activities in the company of Godhead; Godhead has power of appearance to and disappearance from our view; the Vaishnavas are eternal and transcendental; the grace of Godhead is glorified, etc., etc.’<o:p></o:p> According to Sree Nimbaditya the individual (jiva) soul and the Supreme Soul are related to each other as integral part and Whole. The soul (jiva) is different from Godhead, but not separate. The soul (jiva) is both knowledge and knower, like the Sun which is self-luminous and also makes visible other objects. As an infinitesimal particle of consciousness the soul (jiva) is subordinate to Godhead Who is plenary consciousness. The souls (jivas) are infinite in number. By reason of his smallness he is liable to association with and dissociation from bodies made by the deluding energy of Godhead (maya). In the bound state the soul (jiva) is imprisoned in the gross and subtle physical bodies; in the free state he is dissociated from them. Souls (jivas) are of three distinct kinds, viz., those that are (1) free, (2) bound yet free, and (3) bound. There are various gradations of each one of these. The soul (jiva) is freed from the bondage of the deluding energy (maya) by the grace of Godhead, there being no other way. The inanimate objects are two, viz., (1) time, and (2) deluding energy (maya). Time is either transcendental or material. The former is self-conscious and eternal, i.e., undivided into past, present and future. The deluding energy (maya) is the perversion of the self-conscious (chit), or the shadow of the latter, and possesses the qualities of the shadow. Divinity is free from defect. The real nature of Godhead is full of infinite beneficience. Godhead as Krishna is the highest Brahman. Krishna is the source of all beauty and sweetness. Attended by His Own Power, the Daughter of Brishabhanu, constantly served by thousands of intimate female friends (sakhis) who are the extended self of the Daughter of Brishabhanu, Krishna is the Object of the eternal worship of the individual soul (jiva). He has an eternal and transcendental bodily Form. He is formless to the material vision but possessed of form to the spiritual eye. He is independent, all-powerful, Lord of all, possessed of inconceivable power and eternally worshipped by the gods such as Brahma, Siva, etc. Worship is of two kinds, viz., (1) tentative devotion during novitiate, and (2) the highest devotion characterized by love. The latter is aroused by the practice of nine kinds of devotion as means, consisting of hearing, chanting, etc.<o:p></o:p> The Nimbarka community is not mentioned in his works by Sree Jiva Goswami. He is also unnoticed in the Sarbadarsanasamgraha of Sayana Madhava. From which it is supposed that the current views of the present Nimbarka community were not extensively known till after the time of the author of Sarbadarsansamgraha, or even of the six Goswamins. There is, however, no doubt whatever that Sree Nimbaditya is a very ancient Acharya and the founder of the satvata dvaitadvaita sampradaya. excerpted from: <o:p>http://bvml.org/contemporary/TCATOTSLSKC/00intro7.html</o:p> <o:p>The Career and Teachings of the Supreme Lord Sree Krishna-Chaitanya<o:p></o:p> by Sri Narayan Das Bhakti Sadhukar<o:p></o:p> VII THE FOUNDER-ACHARYAS<o:p></o:p> </o:p>

Do you have a url for Vedabase (the Historical section). could not find one at:http://vedabase.net/en/

Nice article. thanks gHari. BTW what is the title? Where did you find the cyber file?

<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p>In Vaikuntha Not Even he Leaves Fall<o:p></o:p> by Kundali das </o:p> Third Wave: Chapter Seven<o:p></o:p> <o:p></o:p> <o:p></o:p> Why Did Srila Prabhupada Call His Magazine Back To Godhead?<o:p></o:p> <o:p></o:p> <o:p></o:p> Yet another argument of the fall-vadis is that since Srila Prabhupada used the term “going back home” and named his magazine Back to Godhead, he surely accepted that the jivas falls from Vaikuntha. We could accept such a logic if it were supported by scripture and all statements to the contrary were satisfactorily reconciled. But this is impossible in light of all the above discussion. Lord Krsna is the ultimate source of everything and everyone. So although we have always been in the material world, when we go to Krsna and join in His lila it is not improper to say that we go back to Godhead. <o:p></o:p> For example, the American Ambassador to <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-comIndia</SPAN></st1:place></st1:country-region> lives in <?xml:namespace prefix = st1 ns = " /><st1:City><st1:place>Delhi</st1:place></st1:City>. Suppose his wife gives birth to a son in <st1:City><st1:place>Delhi</st1:place></st1:City> and after a few years the Ambassador is called back to the States. If the Ambassador’s young son tells his local friends that he is going back home, back to <st1:country-region><st1:place>America</st1:place></st1:country-region>, there is absolutely nothing wrong in his statement, even though he has never before been in <st1:country-region><st1:place>America</st1:place></st1:country-region>. Or a child takes birth in a hospital’s maternity ward and after some days the mother and child go back home. This does not imply that the child was in the home previously. The child is simply claiming his birthright.<o:p></o:p> The case of the nitya-baddha living entities is similar. They did not fall here from Vaikuntha; they were here anadi, always. Jivas are parts of the Supersoul, who is an expansion of Krsna. He is like an ambassador of Vaikuntha and representative of Krsna. Therefore jivas are part and parcel of Krsna, and are His servants. So it is proper to say that they go back home, back to Krsna or back to Godhead at the time of liberation. This is coherent with the sastra.<o:p></o:p> Having said all this, however, we find that Srila Prabhupada himself explained the origin of the name for his magazine Back To Godhead in the very first BTG back in 1944, in an article entitled Back To Godhead. Here is the relevant quote from the original article:<o:p></o:p> <o:p></o:p> Archbishop of <st1:City><st1:place>Canterbury</st1:place></st1:City>: "In every quarter of earth men long to be delivered from the curse of War and to find in the world which has regained its peace, respite from the harshness and bitterness of the world they have known till now. But so often they want the <st1:place><ST1:PKingdom of </ST1:P Heaven </ST1:P </st1:place>without its King. The <st1:place><ST1:Pkingdom </ST1:Pof <ST1:PGod</ST1:Place </st1:place>without God. And they cannot have it. <o:p></o:p> OUR RESOLVE MUST BE BACK TO GOD. We make plans for the future for peace amongst the nation and for civil security at home. That is quite right enough and it would be wrong to neglect it. But all our plans will come to ship-wreck on the rock of human selfishness unless we turn to God. BACK TO GOD, that is the chief need of <st1:country-region><st1:place>England</st1:place></st1:country-region> and of every nation. "<o:p></o:p> <o:p></o:p> The Archbishop spoke these words in a radio broadcast in 1944. Following this Srila Prabhupada quotes a number of other influential leaders to show that they all agree that the need of the moment is to increase religion in the hearts of men. He quotes one John Young husband saying words to that effect. Then he quotes Dr. Radhakrishnan, “We have to defeat tyranny in the realm of thought and create a will for world peace,” which Prabhupada incorporated as the slogan on the masthead. Prabhupada continues:<o:p></o:p> <o:p></o:p> "These psychological movements of the leaders of all countries—combined with the orders of my Divine Master Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada has led me to venture to start a paper under the above name and style “BACK TO GODHEAD,” which implies all the words that we may intend to say in this connection.'" <o:p></o:p> There can be little doubt that the Archbishop of Canterbury had not even the remote intention of implying that the souls fall down from the nitya-lila of the Lord, and now here he was advocating that we go “back to God.” The real point of the expression was that we need to establish a theistic society here on earth. Secular society needs to become God-centered. People were more religious before, and by the influence of time the populace was turning atheistic. So the Archbishop is appealing for a turn back to God. Srila Prabhupada simply took advantage of what seemed to be emerging as a popular sentiment to launch his preaching periodical. He was an expert preacher according to time, place, and circumstance. No one can deny that. The idea that the expression Back To Godhead is pregnant with meaning stating our ultimate siddhanta stretches the true story a bit thin. But even if one insists that Prabhupada had a deeper meaning than the Archbishop, still, our explanation given in the first part of this chapter will surely suffice. <o:p></o:p>

http://bvml.org/SNP/index.html <CENTER>Srila Nityananda Prabhu </CENTER> <CENTER>Caitanya Bhagavata Adi-lila Chapter Nine Sri Gaudiya Kanthahara: The Fifth Jewel Nityananda-tattva [The Nityananda Principle] Nitai Pada Kamala [Auspicious Marks on the Lotus Feet of Sri Nityananda Reprinted from Krsna Kathamrta Magazine (Vol 2; No. 1) and adapted from translations by Dasarath-suta Das] The Lotus Feet of Lord Nityananda [Digital painting formatted to use for your computer's desktop wallpaper 1280x1024; 548 KBs]</CENTER>

The Andhara Bank charged 2% last time I was in Vraja to take money out on a debt card. The card must have a visa or mastercard logo on it and be part of NYCE or THE EXCHANGE or PLUS. Check this url and you can read other pertinent information about tavel to India: http://www.purebhakti.com/parikramas/vraja/The_Journey.shtml FYI food outside of Krsna Balarama is more than safe if you only take prasadam from other mathas, or from clean venders near Bankibihari temple.

Compare the version above originally printed by SBSST and then re printed by the iskcon BBT to Srila B.V. Narayana Maharaja's translation of SBT's purport to the same verse. They are completely in line with each other. ". . . The devotees who exclusively follow the pure and transcendental mood of Vraja make their residence in Krsnaloka, while those who exclusively follow the mood of Nabadvipa make their residences in Gauraloka. The devotees who are equally dedicated to the bhavas of Vraja-dhama and Nabadvipa-dhama take up residence simultaneously in both Krsnaloka and Gauraloka, and attain the happiness of divine loving service in both places at once. There fore Sri Jiva Govami has stated in Sri Gopala campu:<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> yasya khalu lokasya golokas tatha go-gopavasa-rupavasya svetadvi<o:p></o:p> pataya cananya-sprstah parama-suddhata-samudbhuddha-svarupasya<o:p></o:p> tadrsa-jnanamaya-kattipaya-matra-prameya-patrataya tat-tat-para-<o:p></o:p> mata-mana, parama-golokah paramah svetadvipa iti.<o:p></o:p> <o:p></o:p> “That supreme planet is called Goloka because it is the residence of the cows (go) and the cowherds (gopas). This is the prominent location of the rasa-lila, which is Sri Krsna’s very self. That topmost realm is also known as Svetadvipa in the form of the primary place for relishing the rasa of several varieties of spiritual sentiments, which are of exactly the same sort of inconceivable nature. It is an exceptionally pure manifestation, for it is untouched by associates possessed of other types of bhava. Thus, these two svarupas of Parama-Goloka and Parama-Svetadvipa exist in the undivided form of Goloka-dhama.” <o:p></o:p> <o:p></o:p> <o:p></o:p> The fundamental purport of this statement is that, even after tasting His own pastimes in the form of vraja-lila, Krsna had not attained the happiness derived from relishing rasa completely. Therefore, Vrajendra-nandana, Sri Krsna accepted the internal mood and golden luster of Sri Radhika, who is the supermost abode of krsna-rasa. The compartment (prakostha) of Goloka where He eternally manifests the pastimes of completely tasting rasa to the superlative degree is called Svetadvipa. The special bhava mention here has been described thus:<o:p></o:p> <o:p></o:p> sri-radhayah pranaya-mahima kidrso vanayaiva- svadyo yenadbhuta-madhurima kidrso va madiyah saukhyam casya mad-anubhavatah kidrsam veti lobhat tad-bhavadhyah samajani saci-garbha-sindhau harinduh<o:p></o:p> <o:p></o:p> SriCaitanya-caritamrta (Adil-lila 1.6)<o:p></o:p> <o:p></o:p> “How great is the deeply intense love (pranaya) of Sri Radha? What is the nature of My astonishing sweetness, which She alone relishes? And what special kind of happiness does She experience on tasting My sweetness?” A greed to takes the three things arose within the heart of Sri Krsna, and to fulfill that intense desire, He took birth from the womb of Sri Sacimata like the moon appearing from the ocean.<o:p></o:p> <o:p></o:p> Thus the profound intention hidden within the aforementioned Gopala-campu verse of Sri Jiva gosvami has been illuminated in the aboe verse. In the Vedas it has also been stated:<o:p></o:p> <o:p></o:p> “rahasyam te vadisyami – jhanavi-tire navadvipe golokakhye<o:p></o:p> dhamni govindo dvi-bhujo gaurah sarvatam mahapuruso mahatma<o:p></o:p> mahayogi trigunatitah sattva-svarupo bhaktim loke kasyatiti. Tad ete<o:p></o:p> sloka bhavanti – eko devah sarva-rupi mahatma gaura-rakta-sya-<o:p></o:p> mala-sveta-rupas caitanyatma. Sa vai caitanya-saktir bhaktakaro<o:p></o:p> bhaktido bhakti-vedyah<o:p></o:p> <o:p></o:p> Listen! I am about to disclose a deep mystery to you. In that Navadvip-dhama, also known as Goloka, on the bank of the Jhanavi River, Gaure Govinda, the two handed embodiment of pure existence, manifests pure bhakti for the sake of delivering the living entities who are ensnared in the chain of repeating birth and death. He is all-pervading and beyond the influence of the three modes of nature. HE is the Supreme Personality, the best yogi and the greatest atma. That one divinity, the embodiment of all divine forms, the Supreme Soul, appears as the golden, red, black, and white yuga-avataras. He is the complete consciousness , and He is endowed with spiritual potency. He appears in the form of a devotee, He bestows bhakti and He is understood only through bhakti. <o:p></o:p> <o:p></o:p> There is much spiritual evidence that establishes the non-difference of Sri Gaurachandra (Sri Caitanya Mahaprabhu) and Sri Krsnacandra, e.g. asan varnas trayah, krsna-varnam tvisakrsnam, yada pasyah rukma-varnam and mahan prabhur vai. In His eternal form as Sri Gaurahari in Navadvipa, He is absorbed in tasting the rasa of Radha and Krsna’s Goloka pastimes. This has been certified by the Vedic mantras cited on the previous page. Just as by the influence of Yogamaya, the original form of Sri Krsna takes birth in the early Goloka and performs pastimes of infancy, boyhood and adolescence, so the original form of Sri Gaura is similarly endowed with such pastimes I the earthly Navadvip, beginning with His birth from the womb of Sri Sacimata. This fundamental truth is an axiomatic principle realized by the faculty of pure transcendental cognition. It is not a figment of the imagination, or a contemplation induced by the illusory energy. <o:p></o:p> <o:p></o:p>

All glories to Sripad Visnu Maharaja's service. We appreciate his article but must note that Sripa Visnu Maharaja also quotes this remark by Srila Bhakti Prajnan Kesava Maharaj regarding the third section of Jaiva Dharma, and points out why SBPKM did not publish it earlier, "According to Srila Prabhupada's line of thought, even if one engages in bhajana but is not highly qualified, it is improper to enter into discussions on rasa. Srila Prabhupada has expressed this very clearly in such works as Bhai Sahajiya, Prakrta-rasa Sata-dusani and many other essays. Nevertheless, even today there are many unqualified persons who are given to studying the portions of Jaiva Dharma containing the analysis of rasa. According to Srila Prabhupada's understanding, this is detrimental. Being the worthy recipient of Srila Bhaktivinoda Thakura's merciful glance, and being destined with an increasingly intense desire to fulfill his innermost wishes, he has divided the book into three sections for his followers. According to his desire we will not be selling the third volume, viz. rasa-vicara to the unqualified public. The first two volumes will be available for a symbolic price." However Sripad Visnu Maharaja never mentioned that SBPKS authorized publishing the entire book including the rasa-vicara section in the later edition in Hindi ,edited and translated from Bengali by Srila B.V. Narayana Maharaja. Sripad Visnu Maharaja refers to the rasika camp a lot in the article. We both know that there is certainly subtle if not direct criticism of our sanga for publishing certain literatures from the Gaudiya library that deal with Radha Krsna lila, e.g. Gita Govinda etc. Jadurani has put up an entire website to discuss the topic. . . . <CENTER> Unconventional Teachers</CENTER> Srila Prabhupada (HDGACBSP) observed: "Among Vaisnavas there may be some difference of opinion due to everyone's personal identity, but despite all personal differences, the cult of Krsna consciousness must go on. We can see that under the instructions of Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja began preaching the Krsna consciousness movement in an organized way within the past hundred years. The disciples of Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja are all Godbrothers, and although there are some differences of opinion, and although we are not acting conjointly, every one of us is spreading this Krsna consciousness movement according to his own capacity and producing many disciples to spread it all over the world." Srimad-Bhagavatam Canto 4: Chapter Twenty-eight, Text 31 "Disunity between individual souls is so strong within this material world that even in a society of Krsna consciousness, members sometimes appear disunited due to their having different opinions and leaning toward material things. Actually, in Krsna consciousness there cannot be two opinions. There is only one goal: to serve Krsna to one's best ability. If there is some disagreement over service, such disagreement is to be taken as spiritual. Those who are actually engaged in the service of the Supreme Personality of Godhead cannot be disunited in any circumstance." Srimad-Bhagavatam Canto 4: Chapter Thirty, Text 8 . . . it seems to me that in the same way Srila Krsna das Kaviraja Gosvami took some "risk" in writing the Ramananda Samvad section of Cc, he considered the greater good rather than the possible abuse of the topic. In a similar mood the entire Jaiva Dharma was published by SBVNM in Hindi and then translated into English. In this printing they included SBPKM's caution regarding the last section of the book in the intoduction" ". . . In the third division, there is a penetratingdiscussion of the nature of rasa. According to Srila Prabhupada’s line of thought, one should not enter into rasa-vicara (a consideration of the confidential, transcendental mellows of bhakti) until he has attained higher qualification. An unqualified sadhaka will impede his progress, rather than helping it, if he makes an unauthorized attempt to enter into rasa-vicara. Srila Prabhupada has expressed this clearly in numerous articles, such as Bhai Sahajiya (My Brother Who Cheapens the Sanctity of Spiritual Life by Equating His Material Instincts with Spiritual Emotions) and Prakrta-rasa-sata-dusani (One Hundred Objections to Perverted Material Mellows). One should therefore exercise caution in this matter. The original Jaiva-Dharma was written in Bengali, but the book uses Sanskrit extensively, for it contains many quotations from sastra. In a very short time at least twelve large editions of this book have already been published in Bengali, which shows how popular it is. This present Hindi edition of Jaiva-Dharma has been printed according to the system used for the most recent Bengali edition of Jaiva-Dharma, published in a new format by the Gaudiya Vedanta Samiti. Tridandi Svami Sri Srimad Bhaktivedanta Narayana Maharaja, the highly competent editor of the Hindi monthly spiritual magazine ‘Sri Bhagavata Patrika’, took great pains to translate this book into Hindi, and published it in the magazine in a series of articles spanning a period of six years. At the repeated request of many faithful readers, he has now published these articles in book form for the benefit of the Hindi-speaking religious populace.<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> In this connection, I feel compelled to note that our highly distinguished translator’s mother-tongue is Hindi, and he learned Bengali in order to study this book. After thoroughly mastering both the language and the subject matter, he accepted the difficulty and substantial labor of translating it into Hindi. I am very pleased at heart that he has expertly preserved the rigorous philosophy, the deeply profound analysis of rasa, and the lofty and subtle moods of the original book. The Hindi-speaking world will remain indebted to him for this monumental work. In particular, Srila Prabhupada and Bhaktivinoda Thakura will definitely bestow great mercy on him for his tireless service. . . Srila Bhakti Prajnan Kesava Maharaja <o:p></o:p> In his remarks in the preface Srila B.V. Narayana Maharaja wrote: Prior to the Bengali edition of Jaiva-Dharma published by the Gaudiya Vedanta Samiti, all editions of Jaiva-Dharma published by Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Prabhupada and the subsequent Gaudiya Vaisnava acaryas in their line have included the section on rasa-vicara. However, for specific reasons, our most revered holy master, Srila Gurupada-padma,published an edition containing only the first two sections of the book, which deal respectively with nitya-naimittika-dharma and sambandha, abhidheya and prayojana. He did not publish the third part of the book, which deals with rasa-vicara (a detailed consideration of the confidential, transcendental mellows of bhakti).<o:p></o:p> Later, however, when Sri Kesava Gaudiya Matha was in the process of publishing its Hindi edition from Mathura, Srila Gurupadapadma personally reviewed the entire book. In his introductionto this edition, he very clearly instructed the readers to first examine their eligibility or lack thereof, and then cautiously proceed with their study of the third section dealing with rasa-vicara. Therefore, when all three parts of the book were published together in the second edition, I did not feel that it was necessary to give any further clarification. . . . It is always inappropriate to reveal confidential vraja-rasa topics before general people. However, there is every possibility that this sacred mystery will disappear if it is not thoroughly explained. Although neem and mango trees may be present together in the same garden, a crow will sit on a neem tree and taste its bitter fruits, whereas the cuckoo, who has discriminating taste, will sit on the mango tree and savor its sweet sprouts and blossoms. Consequently, it is proper to present rasa-vicara. Until now, the world of Hindi literature has lacked such an exceptionally fine and comprehensive book, which acquaints one through comparative analysis with the highest philosophical conclusions and super-excellent methods of worship of vaisnava dharma. Jaiva-Dharma has fulfilled this need. It will usher in a new era in the philosophical and religious worlds, and particularly in the world of Vaisnavism. Srila B.V. Narayana Maharaja So some "risk" is taken when Vaisnava literature that deal with high topics are published, but it is done so they will not be lost forever and for the greater good. If anyone has any question as to why SBVNM has also translated Ujjvala Nilamani into Hindi then they should write to him and ask directly rather than just either guess or criticise him for his seva to his gurupadapadma Srila Bhakti Prajnan Kesava Maharaja.

The Gopi's Mercy Upon Uddhava - Florida - Feb 9 2003 Please Do Not Be Late <TABLE cellSpacing=0 cellPadding=0 border=0><TBODY><TR><TD class=j>Uddhava was unaware that Krsna's intention was to send him to be admitted in ... Uddhava finally told Nanda Baba, "Your son Krsna is not really your son. Come With Me to Nandagaon - Florida - Feb 9 2003 <TABLE cellSpacing=0 cellPadding=0 border=0><TBODY><TR><TD class=j>Uddhava arrived in the darkness of night, and therefore hardly anyone saw him. ... When Uddhava finished his ahnik, the sun was about to rise. ... </TD></TR></TBODY></TABLE> </TD></TR></TBODY></TABLE> Separation Is Such A Thing <TABLE cellSpacing=0 cellPadding=0 border=0><TBODY><TR><TD class=j>Sri Uddhava related to Narada Muni how he went to Vrndavana and saw how, in separation from Lord Krsna, the Vrajavasis meet with Him internally. ... </TD></TR></TBODY></TABLE> Sri Narada Muni's ecstacy <TABLE cellSpacing=0 cellPadding=0 border=0><TBODY><TR><TD class=j>Sri Uddhava himself then asked him, “O Narada, what happened to you? ... Rsi Narada replied, "O Uddhava, you are the real recipient of Krsna’s mercy." ... The Highest Summits of Prema <TABLE cellSpacing=0 cellPadding=0 border=0><TBODY><TR><TD class=j>Not the prema of Hanuman or the Pandavas or even Uddhava. ... Sukadeva Gosvami said: The supremely intelligent Uddhava was the best counselor of the Vrsni ... Our Goal of Life <TABLE cellSpacing=0 cellPadding=0 border=0><TBODY><TR><TD class=j>Yesterday we were discussing Sri Uddhava, who is the most prominent member ... However, when Uddhava first reached Vrndavana from Mathura and got his first ... He Only Saw The School Building <TABLE cellSpacing=0 cellPadding=0 border=0><TBODY><TR><TD class=j>He told Uddhava, “Don’t think I am in Mathura. Perhaps you are afraid; you don’t want to ... Uddhava should therefore be trained in the school of the gopis. ... A Very High Topic <TABLE cellSpacing=0 cellPadding=0 border=0><TBODY><TR><TD class=j>Yesterday I told you that Lord Krsna sent Uddhava to Vraja. ... Uddhava heard this and thought, “Why did I come on a golden chariot? ...</TD></TR></TBODY></TABLE> </TD></TR></TBODY></TABLE> What The Pure Devotee Thinks While Chanting <TABLE cellSpacing=0 cellPadding=0 border=0><TBODY><TR><TD class=j>As tears fell from His eyes, Krsna glanced toward Uddhava, placed his hand ... He stared at Uddhava as He watched him go far into the distance until he was ... This is only one page of more than 10 with hits on the purebhakti website that come from a word search of "Uddhava" All the rest of the material can be found by clicking on: http://www.google.com/search?domains=PureBhakti.Com&sitesearch=PureBhakti.Com&q=Uddhava&btnG=Search If any neutral,open minded or sympathetic reader examines this material in an attempt to better understand the subject matter they can get great benefit. If all you want to do is look for what you think are contradictions between the words of one acarya and others then please keep in mind this statement by His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada: “ Sri Caitanya Mahaprabhu was an ideal acarya. An acarya is an ideal teacher who knows the purpose of the revealed scriptures, behaves exactly according to their injunctions and teaches his students to adopt these principles also. As an ideal acarya, Sri Caitanya Mahaprabhu devised ways to capture all kinds of atheists and materialists. Every acarya has a specific means of propagating his spiritual movement with the aim of bringing men to Krsna consciousness. Therefore, the method of one acarya may be different from that of another, but the ultimate goal is never neglected. Srila Rupa Gosvami recommends: tasmat kenapy upayena manah krsne nivesayet sarve vidhi-nisedha syur etayor eva kinkarah An acarya should devise a means by which people may somehow or other come to Krsna consciousness. First they should become Krsna conscious, and all the prescribed rules and regulations may later gradually be introduced. In our Krsna consciousness movement we follow this policy of Lord Sri Caitanya Mahaprabhu...” Cc.Adi lila 7.37 and the warning of Srila Bhaktivinoda Thakura made with regard to Srila Jiva Gosvami in the 37th purport to Brahma Samhita and in connection to understanding the differences betweent he prakat and aprakat lilas of Sri Krsna. "There are some who, being unable to understand the drift of his statements, give meanings of their own invention and indulge in useless controversies. Sri Rupa and Sanatana say that there is no real and essential distinction between the lilas visible and nonvisible, the only distinction lies in this that one is manifest in the mundane sphere whereas the other is not so. In the supermundane manifestation there is absolute purity in the seer and the seen. A particularly fortunate person when he is favored by Krsna, can shake off worldly shackles and connections, enter the transcendental region after attaining the realized taste of the varieties of rasa that is available during the period of novitiate. Only such a person can have a view and taste of the perfect and absolutely pure lila of Goloka. Such receptive natures are rarely to be found. He, who exists in the mundane sphere, can also realize the taste of cid-rasa by the grace of Krsna by being enabled to attain the realized state of service. Such a person can have a view of the pastimes of Goloka manifested in the mundane lila of Gokula. There is certainly a difference between these two classes of eligible seekers of the truth. Until one attains the perfectly transcendental stage he must be hampered by his lingering limitations, in his vision of the pastimes of Goloka. Again, the vision of the transcendental reality varies according to the degree of self-realization. The vision of Goloka must also vary accordingly. It is only those fettered souls who are excessively addicted to worldliness that are devoid of the devotional eye. Of them some are enmeshed by the variegatedness of the deluding energy while others aspire after self-annihilation under the influence of centrifugal knowledge. Though they might have a view of the mundanely manifested pastimes of the Supreme Lord, they can have only a material conception of those visible pastimes, this conception being devoid of transcendental reality. Hence the realization of Goloka appears in proportion to eligibility due to the degree of one's self-realization. The underlying principle is this, that, though Gokula is as holy and free from dross as Goloka, still it is manifested on the mundane plane by the influence of the cit potency. Yogamaya. In visible and nonvisible matters of transcendental regions there is no impurity. contamination and imperfection inherent in the world of limitation; only there is some difference in the matter of realization in proportion to the self-realization of the seekers after the Absolute. Impurity. unwholesomeness, foreign elements, illusion, nescience, unholiness, utter inadequacy. insignificance, grossness--these appertain to the eye, intellect, mind and ego stultified by the material nature of conditioned souls; they have nothing to do with the essential nature of transcendence. The more one is free from these blots the more is one capable of realizing the unqualified Absolute. The truth who has been revealed by the scriptures, is free from dross. But the realizations of the seekers of the knowledge of these realities, are with or without flaw in accordance with the degree of their individual realization. . . " Srila Bhaktivinoda Thakura </TD></TR></TBODY></TABLE> </TD></TR></TBODY></TABLE> </TD></TR></TBODY></TABLE> </TD></TR></TBODY></TABLE>