View source for So Mayavadi philosophers, when they come to know that this is maya's place, so therefore they want to make it varietyless, formless. This is their theory. So, but that is not the solution. This is maya

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{{terms|"So Māyāvādī philosophers, when they come to know that this is māyā's place, so therefore they want to make it variety-less, formless. This is their theory"|"So, but that is not the solution. This is māyā"}}
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[[Category:Mayavadi Philosophers]]
[[Category:When]]
[[Category:Come To]]
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[[Category:This Is]]
[[Category:Mayadevi]]
[[Category:Place]]
[[Category:Therefore]]
[[Category:Want To]]
[[Category:Make]]
[[Category:Varieties]]
[[Category:Formless]]
[[Category:This Is]]
[[Category:Theory]]
[[Category:That Is Not]]
[[Category:Not the Solution]]
[[Category:Pages Needing Audio - ANURAG]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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So Māyāvādī philosophers, when they come to know that this is māyā's place, so therefore they want to make it variety-less, formless. This is their theory. So, but that is not the solution. This is māyā. This form or no form, this is māyā. When we develop our real, spiritual form and enjoy in company and association of the Supreme Lord varieties, just like Vṛndāvana, variety . . . in Vṛndāvana the cows, the trees, the water, they are also spiritual.
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[[Vanisource:720501 - Lecture SB 02.09.02-3 - Tokyo|720501 - Lecture SB 02.09.02-3 - Tokyo]]
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His master desired fighting, so some of His servant went to the material world and became great enemy, like Hiraṇyakaśipu, Rāvaṇa. For killing Rāvaṇa, Rāma is coming. Well, Rāvaṇa could not be killed without Rāma. If Rāma desired, millions of Rāvaṇas could be killed in one second. And why He is coming to . . . personally to fight with him? Just to satisfy a pleasure pastime that, "I shall fight." That is variety.

Brahman, Brahman does not mean no variety. Varieties. There is fighting. Just like Kṛṣṇa was taking pleasure when His devotee Bhisma was piercing Him with arrows. Actually He was taking pleasure. So Viśvanātha Cakravartī has given this example, that this can be realized by this example, that when a lover kisses the opposite lover, even sometimes kissing there is blood come out, still, it is pleasing. In that kissing process even blood comes out, still, it is pleasure. The lover does not complain. It is very suitable example given by Viśvanātha Cakravartī Ṭhākura. So when Kṛṣṇa enjoys with His devotee, the fighting with piercing Kṛṣṇa's body, that is being enjoyed by Kṛṣṇa. I think I have explained this in Bhāgavata.

So impersonal, without any variety, nobody can live. No live . . . even Kṛṣṇa, the Supreme Lord, He can also say. He wants variety. So this variety of forms . . . because they want variety of enjoyment, therefore they have got different forms of body according to the association. So Māyāvādī philosophers, when they come to know that this is māyā's place, so therefore they want to make it variety-less, formless. This is their theory.

So, but that is not the solution. This is māyā. This form or no form, this is māyā. When we develop our real, spiritual form and enjoy in company and association of the Supreme Lord varieties, just like Vṛndāvana, variety . . . in Vṛndāvana the cows, the trees, the water, they are also spiritual. Some devotee wants to serve Kṛṣṇa becoming a cow. Some devotee wants to serve Kṛṣṇa becoming a bird, becoming a monkey, and somebody is serving as gopī or as cowherd boy, as father, as mother. But they are all spiritual.

Ānanda-cinmaya-rasa-pratibhāvitābhiḥ. They are all expansion. Just like when Brahmā took away all the friends and cows of Kṛṣṇa, immediately expanded Himself in the same way. So all the cows and all the cowherd boys, in every case, they were all expansion of Kṛṣṇa, pleasure potency. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ (Bs. 5.37). Nija-rūpa.
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