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Latest revision as of 19:29, 25 June 2017
mayavad | mayavada | mayavadic | mayavadam | mayavadism
Subcategories
This category has the following 12 subcategories, out of 12 total.
C
G
M
P
S
Pages in category "Mayavada"
The following 64 pages are in this category, out of 64 total.
1
A
- Anyone who desires to be Krsna conscious in motherly affection or parental affection should contemplate the bodily features of mother Yasoda. It is not that one should desire to become like Yasoda, for this is Mayavada
- Asat-sastra, as explained here (in SB 4.2.28), means the doctrine of Mayavada impersonalism, or becoming one with the Supreme
B
- Because spiritual master has to be accepted saksad-dhari, directly the Supreme Personality of Godhead, therefore the so-called spiritual master should not be puffed up, that "Now I have become God." This is Mayavada
- Being unlimited, the master cannot become a victim of maya, for in such a case His unlimitedness would be crippled or limited. Thus the Mayavada explanation is not correct
- Bhrgu Muni cursed that persons who worshiped Lord Siva would become followers of this Mayavada asat-sastra, which attempts to establish that the Supreme Personality of Godhead is impersonal
- Both the Mayavada-sampradaya and the Vaisnava-sampradaya have explained the Vedanta-sutra. Without understanding Vedanta-sutra, one cannot understand Brahman
I
- If I think that "I shall become mother Yasoda," that is also Mayavada. That is also Mayavada, exactly like that, if one thinks that "I shall become Krsna." Our only proposition is how to be engaged in the service of Krsna
- It is a defect of Mayavada commentaries that they make one statement in one place and a contradictory statement in another place as a tactic to refute the Bhagavata school
- It is natural to serve God, to remain faithful to Him. This is natural. And artificially you are trying to be independent. This is the Mayavadi . . . Still they are trying to become God himself
- It is the Mayavada sampradaya that does not accept the transcendental form of the Lord. If a Vaisnava sampradaya is also carried away by that impersonal attitude, that sampradaya has no position at all
N
- No one needs a lamp to see the sun. Everyone can see it. But if the sun is covered by a cloud, it is very difficult to see. Similarly, the Vedanta-sutra is like the sun, but the Mayavada interpretations cover the real meaning
- Nobody requires any lamp to see the sun. Everyone can see. But if it is covered by the cloud, it is very difficult to see. So this Mayavada interpretation is, explanation, means covering the real meaning. That's all
- Not that because in the sastra it is said that guru should be honored as Krsna, as Bhagavan, therefore guru will think, "I have become Bhagavan." No. That is Mayavada
O
- One should never mistakenly think that the spiritual whole can be divided into small parts by the small material energy. The Bhagavad-gita does not support this Mayavada theory
- One should not accept the Mayavada interpretation that Vasudeva is impersonal. As stated in Bhagavad-gita, prapadyate, one surrenders. One surrenders to a person, not to impersonal nonduality
- One should rigidly avoid hearing the Bhagavatam from a Mayavadi or other nondevotee who simply performs a grammatical jugglery of words to twist some meaning from the text, collect money from the innocent public, and thus keep people in darkness
- Only in the state of ignorance can one accept the Mayavada conclusion that this cosmic manifestation and the living entities are false or illusory
S
- Sankaracarya does not believe in the transformation of the energy of the Absolute Truth, for he claims that everything is one and that the living entity is therefore also one with the Supreme. This is the Mayavada theory
- So bhakti is not very ordinary thing. It begins after one is liberated. The Mayavadi says that "By bhakti one can become one with God." No. That is not bhakti. That is Mayavada. That is mistake
- So many rascals, they declare that "God, I am God." That is the last snare, Mayavada
- Sri Caitanya Mahaprabhu's movement especially aims at defeating the Mayavada conclusion about the Absolute Truth
- Strictly speaking, both Buddhist philosophy and Sankara's philosophy are but different types of Mayavada dealing on the platform of material existence. Neither of these philosophies has spiritual significance
T
- The followers of Sri Caitanya Mahaprabhu never accepted the Mayavada order of sannyasa, and for this they cannot be blamed
- The impersonal conception recommends merging into the existence of the Supreme, and the voidist philosophy recommends making all material varieties void. Both these philosophies are known as Mayavada
- The Mayavada commentary Sariraka-bhasya is like poison for a Vaisnava. It should not be touched at all
- The Mayavada conception of kaivalya and that of the Vaisnava community is different. The Mayavadi thinks that as soon as one is free from all material contamination, he is merged into the existence of the Supreme
- The Mayavada conception of perfection - an Absolute Truth without potency - is due to insufficient knowledge. Actually, outside the exhibition of His (Krsna's) different potencies, the Absolute Truth is not complete
- The Mayavada conception of perfection - an Absolute Truth without potency - is due to insufficient knowledge. Actually, outside the exhibition of His different potencies, the Absolute Truth is not complete
- The Mayavada conception that because the Absolute Truth is everything He must be formless is rejected here. Rather, it is confirmed that the Absolute Truth has form, and yet He is all-pervading. Nothing is independent of Him
- The Mayavada conclusion is that the living entity and the Supersoul are one; there is no difference
- The Mayavada idea that the living entity is the Supreme Absolute Truth but has become covered by maya is invalid, because maya cannot be so great that it can cover the Supreme
- The Mayavada is described, the Sankara philosophy is described, by Sankara himself, Lord Siva, that it is asat-sastra. Asat-sastra means it was temporary requisition. It is not permanent knowledge. It was required for the time being
- The Mayavada version that when Brahman assumes a form the form is accepted from maya is not acceptable, because although maya is superior to the conditioned soul, she is not superior to the Supreme Personality of Godhead
- The Mayavadi sannyasis, not understanding Sridhara Svami, sometimes think that Sridhara Svami belonged to the Mayavada ekadanda-sannyasa community. Actually this was not the case
- The most prominent Mayavadi scholar, Sadananda Yogindra, has written a book called Vedanta-sara, in which he expounds the philosophy of Sankaracarya, and all the followers of Sankara’s philosophy attribute great importance to his statements
- The question, does Lord Rama or Lord Caitanya forget, is like saying, does God come under Maya, or forgetfulness. You must fully understand this before you can successfully debate with the Mayavad arguments
- The senses are already there, either Buddhist or Mayavada. And Vaisnava philosophy is, - Not only come out of this miserable condition of life, but enter into Krsna's family and live peacefully
- The Vaisesika philosophers, however, because of their Mayavada conception, create differences. They say, brahma satyam jagan mithya: "The Absolute Truth is real, and the cosmic manifestation is false"
- The world is full of Mayavadis and atheists, and the political parties of the world take advantage of Mayavada and other atheistic philosophies to promote materialism
- There are five kinds of liberation. Sayujya, the first liberation is supposed to be sayujya, means, to become one with the Supreme. The Mayavada philosophers, monists, they aspire after sayujya-mukti
- They could not capture the spiritual varieties. Anadrta. As soon as there is spiritual varieties, they think it is maya. That is Mayavada
- This is Mayavada philosophy. No varieties. There must be variety. That is Vaisnava philosophy. And as soon as you make it varietyless, all equal, that is Mayavada
- This Mayavada interpretation is, explanation, means covering the real meaning. That's all. They do so like that. They'll never accept the direct meaning
- This Mayavada viewpoint (that Mayavadi sannyasis are Narayana incarnate) is always condemned by the Vaisnava school. Sri Caitanya Mahaprabhu Himself protested this philosophy
- This verse (SB 4.22.38) is specifically stated to defy the Mayavada conclusion of oneness without differentiation between the individual soul and the Supersoul
- Thus instead of being tattva-vada, or in search of the Absolute Truth, they (the impersonalists) become Mayavada, or illusioned by the material energy
W
- We are also jyoti, effulgent, like God, but God is brahma-jyoti, all-pervading and infinite. According to the Mayavada theory, we are the same as that brahma-jyotir. Mayavadis give the example of a pot and the sky
- We are trying to give them solid personification of the Absolute Truth. Here also, India, they are spoiled by these Mayavadi. Now it is in your able hands. You are resourceful, intelligent. Spread this Vaisnava philosophy and challenge this Mayavada
- We cannot be called Bhagavan because our power is very limited, not purna. Therefore we become saguna. Krsna does not become saguna. The Mayavada theory, that God, when He incarnates, He becomes saguna, that is wrong theory
- When Devananda was expounding the Mayavadi interpretation, Srivasa Thakura was once present in his meeting, and when he began to cry, Devananda's students drove him away
- When we are frustrated in these material varieties we adopt the suicidal policy, "Let me commit suicide, finish." This is called Mayavada
- Why should we manufacture some other thing? Manufacturing means Mayavada, mental concoction. That is not the process of bhakti