Category:Mayavadi Philosophers
query: "Mayavad* philosopher*"@5
Subcategories
This category has the following 6 subcategories, out of 6 total.
C
G
K
Pages in category "Mayavadi Philosophers"
The following 392 pages are in this category, out of 392 total.
1
A
- A Mayavadi philosophers, they are so dangerous that they mislead their follower to the hell. Caitanya Mahaprabhu has therefore strongly warned, mayavadi-bhasya sunile haya sarva-nasa
- A simple philosophy propounded by Sacimata, even though she is a woman, can defeat the Mayavadi philosophers who speculate on oneness
- A Vaisnava wishes to worship God as He is and retain his separate individuality to serve Him, whereas the Mayavadi impersonal philosopher wishes to lose his individuality and merge into the existence of the Supreme
- According to Mayavadi philosophers, the Vaisnava conception of the Lord as the Supreme Personality of Godhead and of the jiva, or individual soul, as His eternal servant is a manifestation of ignorance
- According to Mayavadi philosophy, the Personality of Godhead, His abode, His devotional service and His emotional devotees are all under the spell of maya and are consequently subjected to the material condition
- According to Mayavadis, Vedanta refers to the Sariraka commentary of Sankaracarya. When impersonal philosophers refer to Vedanta & the Upanisads, they are actually referring to the commentaries of Sankaracarya, the greatest teacher of Mayavadi philosophy
- According to the Mayavadi philosophers, the living entity in illusion considers himself part and parcel although he is actually one and the same as the supreme whole
- According to the Mayavadi philosophers, the Supreme Brahman has transformed Himself into many varieties of forms, but that is not the fact. He is always transcendental to the actions and reactions of the material gunas
- According to the Mayavadi philosophy, the cosmic manifestation is but the transformation of the Absolute Truth, and the Absolute Truth has no separate existence outside the cosmic manifestation. This is not the message of Vedanta-sutra
- According to the teachings of Caitanya, the bona fide spiritual master, those who do not understand the transcendental vibration as being nondifferent from the Supreme and who try to become Mayavadi philosophers or experts in Vedanta-sutra are all fools
- Actually the Supreme Personality of Godhead has His transcendental body, Lord Siva states. But I describe the Supreme as impersonal. I also explain the Vedanta-sutra according to the same principles of Mayavadi philosophy
- Actually they (Mayavadi philosophers) do not know Vedanta means bhakti. Real Vedanta commentary is Srimad-Bhagavatam. Bhasyam brahma-sutranam. Brahma-sutra means the Vedanta-sutra
- Actually, nothing is different from Krsna because everything is Krsna's energy. The Mayavadi philosophers say that since everything is God, the personality of Krsna is finished
- Actually, the Supreme Lord has an eternal personal form full of all opulence. The Mayavadi philosophers try to interpret the Absolute Truth as being without potency
- After talking in this way, both Prakasananda Sarasvati and Lord Caitanya sat together. "Whatever You have said concerning discrepancies in the Mayavadi philosophy is also known by us," Prakasananda said
- All the Mayavadi sannyasis offered their obeisances unto Sri Caitanya Mahaprabhu and then began to discuss His movement, giving up their studies of Vedanta and Mayavada philosophy
- All these criticisms were carried to Lord Caitanya when He was at Benares, and He was not at all surprised at them (the Mayavadi philosophers). He even smiled when the news was carried to Him
- All these faulty explanations of Vedanta-sutra are considered atheistic. Because the Mayavadi philosophers do not accept the eternal transcendental form of the Supreme Lord, they are unable to engage in real devotional service
- All these philosophers are impersonalists and are known as Mayavadis. Every one of them has tried to establish his own opinion
- Although Mayavadi philosophers are supposed to be very much advanced on the path of liberation, we see that after some time they descend to politics and philanthropic activities
- Although Mayavadi philosophers pretend to accept the Vedic principles, they indirectly preach Buddhist philosophy, or atheistic philosophy, and do not accept the Supreme Personality of Godhead
- Although Mayavadi philosophers say that the material creation is false, actually it is not false; it is factual, but the idea that everything belongs to human society is false
- Although one in quality with the Supreme Lord, the individual soul is under the control of maya. Mayavadi philosophers cannot distinguish between the controller and the controlled
- Although Sankara was attempting to cover the Supreme Lord by his Mayavadi philosophy, he was simply following the order of the Supreme Lord. It should be understood that his teachings were a timely necessity but not a permanent fact
- Although the Mayavadi philosophers appear to be very much advanced in knowledge, they are not yet perfect. To come to the point of perfection they must voluntarily surrender to Krsna
- Although the Mayavadi philosophers do not accept the energetic but only the impersonal energy, we must accept both the energy and the energetic
- Although the Mayavadi philosophers do not like this chanting and dancing, I (Caitanya) nevertheless perform it on the strength of his words
- Although they are very much puffed up at being liberated, Mayavadi philosophers very shortly fall down again to material activities due to their neglecting the lotus feet of the Lord
- Although Vedic literatures confirm the fact that the Supreme Absolute Truth has multiple energies, the Mayavadi impersonalists still try to establish that the Absolute Truth has no energy
- Anyone who listens to the commentary of the Mayavadi philosopher, then his fate is doomed. He is finished. He will never be able to understand bhakti philosophy
- As Krsna conscious devotees, we do not like to converse with Mayavadi philosophers simply to waste valuable time, but whenever there is an opportunity we impress our philosophy upon them with great vigor and success
- As soon as one has material desires, one cannot properly use his senses, intelligence, mind etc. on for the satisfaction of the Supreme Personality of God. Mayavadi philosophers want to become impersonal, senseless and mindless, but that is not possible
- As such, the argument of the Mayavadi philosophers that this world is false is not accepted by the Vaisnava philosophers
- At the present moment human society is so degraded that people cannot even provide themselves with life's daily necessities, yet they are captivated by Mayavadi philosophers and are being misled
B
- Because Lord Krsna appeared as the son of Devaki, the Mayavadi philosophers accept Krsna to be an ordinary living entity who takes birth within this material world
- Because Mayavadi philosophers have no information regarding the transcendental service of Lord, even after attaining liberation from material activities & merging into the Brahman effulgence, they must come down again to this material world - SB 10.2.32
- Because Mayavadi philosophers have no information regarding the transcendental service of the Lord, even after attaining liberation from material activities and merging into the Brahman effulgence, they must come down again to this material world
- Because of the temperament of the Mayavadi philosophers, real knowledge is taken from them. Because they cannot receive the mercy of the Lord, they will always be bewildered by His transcendental form
- Because of their (Mayavadi philosophers) poor fund of knowledge, they cannot understand the distinction in the spiritual world between knowledge, the knower and the object of knowledge
- Because of their acceptance and rejection of material pleasure and misery, the Mayavadi philosophers are eternally subjected to material misery
- Because of their poor fund of knowledge, the Mayavadi philosophers forget the fact that Krsna is always full with six opulences, eight transcendental qualities and eight kinds of perfection
- Because the impersonalist (Mayavadi) philosophers cannot understand this, Lord Caitanya advented Himself to enlighten the people in general about the real nature of the relationship between the Supreme and the many entities
- Because the Mayavadi philosophers cannot understand this (that Lord is always independent, but the living entities are not independent), they want to be relieved from the material energy
- Because the Mayavadi philosophers do not accept the eternal transcendental form of the Supreme Lord, they are unable to engage in real devotional service
- Because they (Mayavadi philosophers) do not accept this (that the living entity is equal in quality with the SP of Godhead), they think that the living entity has been falsely divided from the original Brahman due to being conditioned by maya
- Because they are constantly blaspheming the Supreme Personality of Godhead by saying that He has no head, hands or legs, Mayavadi philosophers remain offenders for many, many births, even though they have partially realized Brahman
- Being affected by the conditioning of matter, Mayavadi philosophers cannot see the difference between the Supreme Lord and the living entity
- Bhagavan Acarya took his brother to meet Sri Caitanya Mahaprabhu, but the Lord, knowing that Gopala Bhattacarya was a Mayavadi philosopher, could not get much happiness from meeting him
- Bhagavan Acarya was very liberal and simple. His father, Satananda Khan, was completely materialistic, and his younger brother, Gopala Bhattacarya, was a staunch Mayavadi philosopher who had studied very elaborately
- Bhattacarya, who had taken pleasure in explaining Mayavadi philosophy, became such a staunch devotee that he even hated to utter the word mukti. This is only possible by the causeless mercy of the Lord Sri Caitanya
- Brahma-bhuyaya refers to Brahman (spiritual) activities. Although Mayavadi philosophers are very eager to merge into the Brahman effulgence, they have no Brahman activities
- By such reasoning (that in the material world we experience that everything is created) they (Mayavadi philosophers) come to the conclusion that a higher power has created this cosmic manifestation
C
- Caitanya Mahaprabhu presented himself in this way: I’m very much afraid of the illogical arguments of the Mayavadi philosophers. Therefore I think I have no authority regarding their explanations of the Vedanta-sutra
- Caitanya Mahaprabhu says clearly, mayavadi krsne aparadhi: Mayavadi philosophers are the greatest offenders to Lord Krsna
- Considering the many varieties and activities in material nature, why should the Mayavadi philosophers deny the spiritual varieties of the spiritual world?
- Covering the glories of the Supreme Lord, Mayavadi philosophers have done the greatest disservice to human society. It is to counteract these most abominable activities of the Mayavadi philosophers that Caitanya has introduced the Hare Krsna maha-mantra
D
- Due to a poor fund of knowledge, the Mayavadi philosophers cannot go beyond the Brahman effulgence, which may be compared to the sunshine
- Due to a poor fund of knowledge, the Mayavadi philosophers cannot go beyond the Brahman effulgence, which may be compared to the sunshine - CC Preface
- Due to unclean intelligence or a poor fund of knowledge, the Mayavadi philosophers cannot understand the distinction between material and spiritual varieties; therefore they cannot even think of spiritual varieties
- During Caitanya's time there were impersonalist philosophers known as the Mayavadi philosophers of Saranatha. Saranatha is a place near Benares where Buddhist philosophers used to reside, and even today many stupas of the Buddhist Mayavadis can be seen
E
- Even many who were not Hindus and who did not follow the Vedic principles accepted Caitanya as the supreme teacher. The only persons who avoided the mercy of Caitanya Mahaprabhu were those sannyasis who were known as the Mayavadi philosophers of Benares
- Even though the hand is working one way and the leg is working in another way, since the purpose is the Supreme Personality of Godhead, they are all one. This is not to be confused with the statement by the Mayavadi philosopher that "everything is one
F
- Factually, the devotional service of the Lord is described in the Vedanta-sutra, but the Mayavadi philosophers, the Sankarites, prepared a commentary known as Sariraka-bhasya, in which the transcendental form of the Lord is denied
- For the jnanis, the atheist Kapila, Vasistha, Durvasa, Dattatreya and other impersonalist philosophers are mahajanas. For the demons, Hiranyaksa, Hiranyakasipu, Ravana, Ravana's son Meghanada, Jarasandha and others are accepted as mahajanas
- For them (Mayavadi philosophers), the spiritual world is equated with the Buddhist voidism
G
- God is always God. The Mayavadi philosopher says that, "I am God, but I am, by maya, I am thinking I am not God. So by meditation I shall become God." But that means he is under the punishment of maya
- God’s position is completely different from their (Mayavadi philosophers) concoction. Such Mayavadi philosophers consider themselves above the influence of karma-kanda - fruitive activities and their reactions
H
- He (Caitanya) was teaching the Mayavadi philosophers that one should not falsely pose himself as the Supreme Lord and thereby misguide people. Nor should followers be foolish enough to accept anyone and everyone as the Supreme Personality of Godhead
- He (the Lord) does have His spiritual transcendental body and His transcendental form. Because the Mayavadi philosophers misunderstand His transcendental nature, they explain Him as impersonal
- He (the Lord) is avikaram, changeless. He is always the same Supreme, but unfortunately the Mayavadi philosophers, because of their impure hearts, cannot understand that the Supreme Soul, the Supersoul, is different from the individual soul
- Here one word, sangatatma, is misinterpreted by the Mayavadi philosophers, who say that the self of Dhruva Maharaja became one with the Supreme Self, the Personality of Godhead
- How could He (the Supreme Brahman) be covered by the material energy? If that were possible, material energy would be greater than the Supreme Brahman. Even these simple arguments, however, cannot be understood by the Mayavadi philosophers
I
- I (Caitanya) firmly believe in the words of My spiritual master. Although the Mayavadi philosophers do not like this chanting and dancing, I nevertheless perform it on the strength of his words
- I am God - This has become a fashion, dangerous fashion. And these Mayavadi philosophers, daridra-narayana, this Narayana, that Narayana
- I am so glad that your Kirtana is driving away the Mayavadi philosophers from that part of the country, and Haridvar and Hrsikesa are full of impersonalists. If you can drive them away by your vibration of Hari-Kirtana, Krishna will be so much pleased
- If anyone tries to understand these impersonalist Mayavadi philosophers, then his, I mean to say, progress is blocked for good. Not for good, of course. Nothing can be for good. But for the present at least his progress is blocked
- If one believes in the Vedic literatures, one must accept all the Vedic literatures recognized by the great acaryas, but the Mayavadi philosophers accept only the nyaya-prasthana and sruti-prasthana, rejecting the smrti-prasthana
- If one follows the instructions of Mayavadi philosophers and believes that the Supreme Personality of Godhead and the individual soul are one, his understanding of real philosophy is forever doomed
- If one follows the Mayavadi philosophy, he misses his opportunity to become immortal after giving up the material body
- If the SP of Godhead is formless, how can He be said to walk very fast and accept everything offered to Him? Rejecting the direct meaning of the Vedic mantras, the Mayavadi philosophers interpret them and try to establish the Absolute Truth as formless
- Impersonalist philosophers (Mayavadis) maintain that both the living entity and God Himself are under the control of maya when they come into this material world. This is the fallacy of their philosophy - CC Intro
- Impersonalist philosophers (Mayavadis) maintain that both the living entity and God Himself are under the control of maya when they come into this material world. This may be true of the living entity, but it is not true of God
- In actuality the Mayavadi philosophers very strictly follow the austerities and penances of spiritual life and in this way are elevated to the impersonal Brahman platform, but due to their negligence of the lotus feet of the Lord they again fall down
- In order to understand the real meaning of the Vedanta-sutra, I (Lord Caitanya) never followed the explanation of the Sankara-sampradaya or Mayavadi sannyasis. I'm very much afraid of the illogical arguments of the Mayavadi philosophers
- In the Padma Purana Lord Siva tells Bhagavatidevi: My dear Devi, sometimes I teach Mayavadi philosophy for those who are engrossed in the mode of ignorance. But if a person in the mode of goodness happens to hear this Mayavadi philosophy, he falls down
- In the spiritual world there is no difference between the name of the person and the quality of the person. in the material world there is a difference. Because Mayavadi philosophers cannot understand this, they cannot utter the transcendental vibration
- In the Vedanta-sutra, devotional service is clearly indicated, but the Mayavadi philosophers refuse to accept the spiritual body of the Supreme Absolute Person and refuse to accept that the living entity has an individual existence
- Indeed, we know that all the commentaries on Vedic scriptures by Mayavadi philosophers are erroneous, especially those of Sankaracarya. Sankaracarya's interpretations of Vedanta-sutra are all figments of his imagination
- It is said here (in BG 9.2) that this devotional service is eternally existing. It is not as the Mayavadi philosophers claim. BG 1972 purports
- It simply appears false. The Mayavadi philosophers conclude that because the material nature has no existence in the beginning and is nonexistent after dissolution, it is false
K
- Kaivalya-pataye namah. The Mayavadi philosophers, the monists, want to become one with the Supreme. The Supreme is self-satisfied, and they also want to be self-satisfied by becoming one with the Supreme
- Krsna consciousness movement means to cut off family connection and enter into Krsna's family. Not void. We are not impersonalists or voidists. The Mayavadi philosopher, they are impersonalist
- Krsna gives him (a Mayavadi philosopher) intelligence, counterargument: "All right, let the rascal speak as he likes." Therefore, yare yaiche nacaya: He is allowing to dance everyone as he desires
- Krsna is so kind. As Mayavadi philosopher you want to do something, Krsna will "All right, dance in this way. All right, dance. You talk like this." Krsna gives him capacity to talk. Otherwise, he cannot talk even
L
- Lacking the varieties of spiritual activity, they (Mayavadi philosophers) cannot stay for long on that platform of simply studying Vedanta or Sankhya philosophy
- Life in demoniac species awaits the Mayavadi philosophers after death because they are envious of Krsna
- Like Mayavadi philosophers in the past such as Prakasananda Sarasvati of Benares, modern impersonalists are not interested in Lord Caitanya’s Krsna consciousness movement. They do not know the value of this material world
- Lord Caitanya Mahaprabhu did not talk with the Mayavadi philosophers when He first visited Varanasi, but He returned there from Mathura to convince them of the real purport of Vedanta
- Lord Krsna is the ultimate fountainhead, the source of numerous plenary expansions, including Narayana, who is generally accepted by Mayavadi philosophers to be the Absolute Truth
- Lord Siva says: In the beginning of the Dvapara-yuga, directed by My orders, many sages will bewilder the people in general by Mayavadi philosophy
M
- Many persons, especially the Mayavadi philosophers, consider Brahman the biggest, all-expanding substance
- Material bondage is caused by deviation from the service of the Lord and attempts to imitate Him. The Lord is imitated by Mayavadi philosophers who try to become one with the Lord in an artificial way
- Mayavadi philosophers accept a spiritual existence, but they do not know about the spiritual world and spiritual beings
- Mayavadi philosophers and the pancopasakas cannot in the least understand the existence of the spiritual world and the blissful variegatedness there
- Mayavadi philosophers are afraid of having such relationships because they have bitter experience with these relationships in the material world
- Mayavadi philosophers are jealous of the existence of the Personality of Godhead. Therefore the Vedanta-sutra is not actually meant for them
- Mayavadi philosophers are mostly worshipers of Lord Siva, and Sripada Sankaracarya is considered to be the incarnation of Lord Siva for preaching godlessness to the Mayavadi philosophers
- Mayavadi philosophers are satisfied simply to understand Brahman to be the sum total of knowledge, but Vaisnava philosophers not only know in detail about the Supreme Personality of Godhead but also know how to approach Him directly
- Mayavadi philosophers are very proud of exhibiting their Vedanta knowledge through grammatical jugglery, but in the Bhagavad-gita Lord Sri Krsna certifies that they are mayayapahrta-jnana, bereft of real knowledge due to maya
- Mayavadi philosophers cannot imagine how this oneness (with paraphernalia of Visnuloka) can be achieved even in different varieties. Their idea of oneness is that there is no variety. Therefore they have become impersonalists
- Mayavadi philosophers cannot understand that beyond this material world there can be a person; therefore they are impersonalists
- Mayavadi philosophers cannot understand these simple facts (that understanding Krsna is the ultimate goal of the Vedas) explained in the Bhagavad-gita, and yet they are very proud of being Vedantis
- Mayavadi philosophers cannot understand these transcendental forms of the Lord, and being disappointed, they say that the Supreme Lord is impersonal. But that is not a fact; whenever there is form there is a person.
- Mayavadi philosophers cannot understand this, but Krsna says that this devotional service is on the transcendental platform
- Mayavadi philosophers claim to be the Supreme Personality of Godhead, & this has no meaning, but Caitanya never uttered such nonsense. The Mayavadi sannyasis were convinced about His personality & wanted to hear the purport of Vedanta philosophy from Him
- Mayavadi philosophers deprive human society of the real message of Vedanta-sutra
- Mayavadi philosophers desire to lose their individuality and merge into the impersonal spiritual brahmajyoti existence. Lord Siva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies
- Mayavadi philosophers desire to merge into the existence of the Brahman effulgence, although this aspect of liberation is always neglected by devotees
- Mayavadi philosophers do not know how it is that the Supreme Personality of Godhead is formless
- Mayavadi philosophers do not know that even if they merge into the effulgence of the Supreme, this will not give them ultimate rest
- Mayavadi philosophers do not understand this simple fact. Their tiny brains and poor fund of knowledge cannot afford them sufficient enlightenment to realize that when a man's energy is transformed, the man himself is not transformed but remains the same
- Mayavadi philosophers have created atheistic havoc all over the world, for such a conclusion is against the very nature of the transcendental process of pure devotional service
- Mayavadi philosophers have no sufficient reason for being impersonalists. They blindly follow a principle that cannot be supported by reason or argument. This was the situation with Prakasananda Sarasvati, the chief Mayavadi sannyasi of Benares
- Mayavadi philosophers have propagated the slogan brahma satyam jagan mithya, which declares that the Absolute Truth is fact but the cosmic manifestation and the living entities are simply illusions
- Mayavadi philosophers maintain that the living entity is the Supreme Himself. This doctrine cannot be tenable
- Mayavadi philosophers make a great mistake by assuming that the sac-cid-ananda-vigraha (BS 5.1), the transcendental form of the Lord, is like a material body
- Mayavadi philosophers misunderstood Him (Krsna). Therefore Lord Caitanya, to clarify the situation, reiterated Lord Krsna's message: One should not declare himself to be as good as Krsna but should worship Krsna as the Supreme Lord
- Mayavadi philosophers regard even Lord Krsna's body as material, but their opinions cannot impede the spiritual activity of the Lord
- Mayavadi philosophers say that everything is an illusion. Headed by philosophers like Astavakra, they stress the impersonal Brahman effulgence as the cause of everything
- Mayavadi philosophers say this material world is false, and only the Absolute Truth is real
- Mayavadi philosophers say, brahma satyam jagan mithya: this material world is false, and only the Absolute Truth is real
- Mayavadi philosophers strive to refrain from materialistic activities and merge in Brahman, and although they may actually merge in the Brahman existence, for want of activity they fall down again into materialistic activity
- Mayavadi philosophers study the Vedic literature, but they do not understand that in the last stage of realization the Absolute Truth is the Supreme Personality of Godhead, Krsna
- Mayavadi philosophers take advantage of this doctrine of transference by saying that the living entity is under the wrong impression when he thinks himself to be part and parcel of the Supreme
- Mayavadi philosophers take the incarnation of the Lord to be in the same category as the ordinary living entity. This is a great mistake
- Mayavadi philosophers who are serious about attaining benediction should engage in the devotional service of Krsna, but instead they take pleasure in useless argument only
- Mayavadi philosophers, being educated in paltry knowledge, think all sorts of Brahman realization one and the same and do not consider varieties. But although Krsna is everywhere, by His inconceivable potency He is simultaneously not everywhere
- Mayavadi philosophers, impersonalists, want to negate this variety, but what is the result? Because they do not engage in devotional service, they simply undertake the hard labor of austerities and penances without achieving any permanent result
- Mayavadi philosophers, they abuse that Visnu's body is. Visnu comes, appears, He accepts a material body. That is condemned by Bhagavan in Bhagavad-gita
- Mayavadi philosophers, they also accept Vyasadeva as their original spiritual master, but they have interpreted Vyasadeva's views; therefore they are not considered to be bona fide disciples
- Mayavadi philosophers, they do not know that there is relationship that the Parabrahman and Brahman can be engaged in loving transaction
- Mayavadi philosophers, they take one side only, that it is one. They do not understand what is the difference, what is the different taste, varieties. They cannot understand the varieties, unity in diversity
- Mayavadi philosophers, who do not understand the relationship between themselves, the cosmic manifestation and the Supreme Personality of Godhead, are simply wasting their time, and their philosophical speculation has no value
- Mayavadi philosophers, who have a poor fund of knowledge, simply dismiss the subject by explaining that krsna means "black." Not understanding the qualities of Krsna, these atheistic rascals do not accept Him as the Supreme Personality of Godhead
- Mayavadi philosophers, yogis and jnanis try to give up this material world simply by saying, brahma satyam jagan mithya: "This world is false. There is no use of it. Let us take to Brahman." Such theoretical knowledge will not help us
- Mayavadi philosophy has the audacity to reject the purpose of Vyasadeva, as explained in the Vedanta-sutra, and to attempt to establish a doctrine of transformation which is totally imaginary
- Mayavadi philosophy means they accept Krsna as God, but He has assumed a body which is given by this material nature, as it is given to us. That is their policy. They count Krsna an ordinary man, on the same level. But that is not a fact
- Mayavadis believe that the Absolute Truth is ultimately impersonal. When an incarnation of God or God Himself comes, they think He is covered by maya
- My dear Lord - Prahlada began - I am not very anxious for my own deliverance. At this point we may contrast this attitude with that of the Mayavadi philosophers who are very careful that their personal salvation is never interrupted
O
- Omkara is not meant to be impersonal, as the Mayavadi philosophers consider it to be. This is distinctly expressed here (in SB 8.3.2) by the word purusaya
- One must chant God's name, not, as the Mayavadi philosophers say, any name, such as a demigod's name or the names of God's energies. Only the holy name of the Supreme Lord will be effective
- One should accept the spiritual master not in the sense that the Mayavadi philosophers do
- Our process is avaroha pantha, descending process, and the Mayavadi philosopher's policy or system is ascending policy. I want to understand the Absolute Truth by exercising my mental power - that is called ascending process, or inductive process
- Out of these five muktis (sayujya, sarupya, salokya, samipya and sarsti), which can be achieved by any person engaged in devotional service to the Lord, the one which is known as sayujya is generally demanded by Mayavadi philosophers
S
- Sankaracarya's theory states that the Absolute Truth is transformed. By accepting this theory, the Mayavadi philosophers denigrate Srila Vyasadeva by accusing him of error
- Sankaracarya, the great monist philosopher and religious reformer, said that simply for the matter of the stomach, one may not adopt the dress of a renunciant. Therefore, there is no way out - no way to avoid doing work, if only for the belly's sake
- Sankaracarya, the Mayavadi impersonalist philosopher, accepts Krsna as the Supreme Personality of Godhead - sa bhagavan svayam krsnah
- Sayujya is generally demanded by Mayavadi philosophers; they demand to become one with the impersonal Brahman effulgence of the Lord
- Since he (the Mayavadi philosopher) is not aware of his relationship with the Supreme Personality of Godhead and therefore has no spiritual activity, he must come down for further activities in this material world
- Since it is known that smoke is created when there is fire, from seeing the smoke on the hill one can conclude that a fire is burning there. Similarly, from seeing this cosmic manifestation the Mayavadi philosophers conclude that there must be a creator
- Since Mayavadi philosophers cannot understand this (that all devotional activities are easy to perform and are eternal), they take it for granted that a devotee’s activities (sravanam kirtanam, etc. (SB 7.5.23)) are all material and are therefore maya
- Smrti refers to the conclusions drawn from the Vedic evidence. Sometimes Mayavadi philosophers do not accept the authority of the Bhagavad-gita and the Puranas, and this is called ardha-kukkuti-nyaya, “the logic of half a hen”
- 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
- So the Mayavadi philosophers of Benares, after hearing the explanation of Vedanta-sutra from Caitanya Mahaprabhu, they were very much satisfied. Sei haite sannyasira phiri gela mana. Their mind turned. "Oh, this is the real explanation."
- Some philosophers, especially Mayavadi philosophers, say that this world is false, but we can understand from Bhagavad-gita that the world is not false; it is temporary
- Sometimes Mayavadi philosophers, due to a poor fund of knowledge, define the word sama-darsanat to mean that a devotee should see himself as one with the Supreme Personality of Godhead. This is foolishness
- Sometimes philosophers criticize the devotees because they think that most of the devotees are in the darkness of ignorance and are philosophically naive sentimentalists. Actually that is not the fact. BG 1972 purports
- Sometimes the Mayavadi philosophers push forward the argument that if this material world is truth, then why are householders advised to give up their connection with this material world and take sannyasa
- Sometimes the Mayavadi philosophers, they give this example that "As all the rivers come down to the ocean, and then business is finished." But our philosophy is not so scanty. We do not wish to mix with the ocean, we want to go deep into the ocean
- Sometimes we refer to the Vedanti philosophers as Vidantis, those who have no teeth. The statements of the Sankara philosophy, which are the teeth of the Mayavadi philosopher, are always broken by the strong arguments of Vaisnava philosophers
- Spiritual variegatedness is unknown to the Mayavadi philosophy; therefore all the Mayavadi philosophers and sannyasis criticized Lord Caitanya when He was conducting His sankirtana movement
- Sri Caitanya Mahaprabhu considers the Mayavadi philosophers more dangerous than the Buddhists
- Sri Caitanya Mahaprabhu derives no happiness from meeting one who is not a pure devotee of Krsna. Thus because Gopala Bhattacarya was a Mayavadi scholar, the Lord felt no jubilation in meeting him
- Sri Caitanya Mahaprabhu gave protection to devotees and killed many demons in the course of His preaching work. He specifically mentioned that the Mayavadi philosophers are the greatest demons
- Sri Caitanya Mahaprabhu has therefore strictly forbidden us to associate with Mayavadi philosophers. Mayavadi-bhasya sunile haya sarva-nasa: if one associates with the Mayavada philosophy, his devotional life is doomed
- Sri Caitanya Mahaprabhu is herein (CC Madhya 17.132) pointing out to the brahmana that Mayavadi philosophers cannot understand that the living entity is equal in quality with the Supreme Personality of Godhead
- Sri Caitanya Mahaprabhu said that if anyone hears from a Mayavadi philosopher preaching about the activities of the Lord, even if it is a description from the Vedic literature, he is ultimately doomed
- Srimad-Bhagavatam and other puranas. The Mayavadi philosophers completely reject them as stories, but actually they are great and worshipable subject matters and thus are relishable only for devotees
- 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
- Such philosophers (Mayavadis) see no distinction between a pot made of earth and the earth itself, reasoning that anything made of earth, such as different pots, is also the same earth
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- That Krsna is the Supreme Personality of Godhead, Narayana, as accepted by the citizens of Dvaraka, was later confirmed by the great Mayavadi philosophical leader Sankaracarya
- The Absolute Truth is transcendence, but according to them (the Mayavadi philosophers) there is no variegatedness in transcendence, for they say that anything that is full of variegatedness is maya
- The Absolute Truth, the Personality of Godhead, is at least partially understood by devotees of the Lord, but the Mayavadi philosophers, who unnecessarily speculate to understand the Absolute Truth, simply waste their time
- The advanced devotee does not see anything as unconnected with Krsna. Unlike the Mayavadi philosophers, a devotee does not see the material world as false, because he knows that everything in the material world is connected to Krsna
- The ambitious Mayavadi philosophers desire to merge into the existence of the Lord, and this may be accepted as sayujya-mukti. However, this form of mukti means denying one’s individual existence. In other words, it is a kind of spiritual suicide
- The atheists, headed by the Mayavadi philosophers, do not care for liberation or Krsna's mercy. They simply continue to put forward false arguments and countertheories to atheistic philosophy, not considering or engaging in spiritual matters
- The basic principle of the cosmic manifestation is always the same: Brahman, or the Absolute Truth; therefore, the Mayavadi philosophers' theory that it is false is certainly only a mental concoction
- The Bhagavatam says (SB 10.2.32), because they (mayavadi philosophers) do not see the lotus feet of Krsna, they have to return to this material world, despite all their serious penances and austerities. Thus renunciation in itself will not help us
- The Buddhist philosopher, they say, "Ultimately, everything is zero." And the Mayavadi philosopher says, "Not zero, but imperson." But actually that is not fact. There is everything variety and personal
- The conclusion is that the Mayavadi philosophers are actually atheists. There was much discussion on this issue between Sarvabhauma and Caitanya Mahaprabhu, but despite all his endeavors, the Bhattacarya was defeated in the end
- 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
- The energies of fire are heat and illumination, and by these two energies fire can display itself in many varieties, or in diversified sense perception. Mayavadi philosophers declare this diversity to be false
- The example given by the Mayavadi philosophers that inanimate matter like nails and hair comes from the living body is not a very sound argument. Nails and hair are undoubtedly inanimate, but they come not from the animate living being
- The example given by them (Mayavadi philosophers) is that you rise up to a upper place with a wooden stair, and as soon as you reach there, you throw it away, so that you'll not be able to come back again
- The example given in this connection (SB 6.10.11) is that when an earthen pot is broken, the small portion of the sky within the pot is united with the large sky outside the pot. Mayavadi philosophers misunderstand this description of Srimad-Bhagavatam
- The fact is that both the Mayavadi philosophers of Benares and the philosophers of Saranatha are entrapped by material nature. None of them actually know the nature of Absolute Transcendence
- The factual meaning of the aphorisms of the Vedanta-sutra is as clear as sunshine. The Mayavadi philosophers simply try to cover the sunshine with the clouds of interpretations imagined by Sankaracarya and his followers
- The followers of nyaya, the philosophy of logic, maintain that the atom is the cause of the cosmic manifestation, and the Mayavadi philosophers maintain that the impersonal Brahman effulgence is the cause of the cosmic manifestation
- The greatest offense of the Mayavadi philosophers is to consider Lord Visnu and the living entities to be one and the same
- The impersonal (Mayavadi) philosophers say that the Absolute Truth has no specific qualities
- The impersonalist Mayavadi philosophers do not accept that the ultimate aspect of the Absolute Truth is the Supreme Personality of Godhead
- The impersonalist Mayavadi philosophers do not accept that the ultimate aspect of the Absolute Truth is the Supreme Personality of Godhead - CC Preface
- The impersonalist Mayavadi philosophers want to establish the Absolute Truth as impersonal, but this is in contradiction to Vedic literature
- The jugglery of words used by the Mayavadi philosopher to prove that this material world is false may amaze inexperienced children, but a man with full knowledge knows perfectly well that there cannot be any existence without Krsna
- The Lord’s transcendental form, which is eternally blissful and full of knowledge, is unknown to Mayavadi philosophers. Although the term “Bhagavan” is explicitly described in Srimad-Bhagavatam, they cannot understand it
- The material mode of goodness has nothing to do with spiritual varieties. Mayavadi philosophers, however, cannot clearly understand spiritual varieties; therefore they imagine a negation of the material world to be the spiritual world
- The Mayavada philosopher says that "We are in maya, and as soon as the maya is taken away, we are God." So we are not God, but we manifest our godly qualities when maya is taken away
- The Mayavada philosophers, on account of their negligence to serve Krishna, may sometimes come to this understanding of aham brahma asmi, but they again fall down to the material platform on account of such negligence
- The Mayavada philosophy is veiled Buddhism. (In other words, the voidist philosophy of Buddha is more or less repeated in the Mayavada philosophy of impersonalism, although the Mayavadiphilosophers claim to be directed by the Vedic conclusions)
- The Mayavadi and Vaisnava philosophers both want to merge into the Supreme, but the Vaisnavas do not lose their identities. They want to keep the identity of lover, parent, friend or servant
- The Mayavadi means that Krsna, or the Supreme Personality of Godhead, His name, His fame, His quality, His entourage - everything belonging to Krsna - these philosophers, followers of Sankaracarya, they believe they are maya. Maya means this material
- The Mayavadi philosopher cannot understand that the Lord has feelings. The Lord is satisfied if someone offers Him a nice prayer, and similarly, if someone decries His existence or calls Him by ill names, God is dissatisfied
- The Mayavadi philosopher claims to be equal to God, but he cannot reply to the question of why he has fallen into material entanglement
- The Mayavadi philosopher has only imperfect knowledge of God, whereas the Krishna Conscious person can understand Krishna fully. The example is given that a person may know about the sunlight, but that does not mean that he knows about the Sun God
- The Mayavadi philosopher is forever bereft of Krsna consciousness and Krsna's devotional service. The pure devotee of the Personality of Godhead never accepts the Mayavadi philosophy as an actual path to transcendental realization
- The Mayavadi philosopher says that "I am God, but I have forgotten myself, that I am God." So how God can forget? Here it is the evidence. How God can forget? If you forget, then you are not God, immediately. There is no other argument
- The Mayavadi philosopher says, the Buddha philosopher says, that "Stop this free will, and then you become happy." But our proposition is not to stop free will but purify free will
- The Mayavadi philosopher sometimes puts forward the argument of the snake and the rope. In the dark of evening, a curled-up rope is sometimes, due to ignorance, taken for a snake
- The Mayavadi philosopher takes all these forms of the deity to be imaginary, but actually they are accepted in the Vedic scriptures to be identical with either the Supreme Lord or a respective demigod
- The Mayavadi philosopher teaches the philosophy of tat tvam asi, saying, "You are the same as God." He forgets that tat tvam asi applies in terms of the marginal position of the living entity, who is like sunshine
- The Mayavadi philosopher tries to establish that the living entity is only imaginary and that the Supreme Personality of Godhead is under the influence of maya. Hearing this kind of commentary breaks the heart and life of a devotee
- The Mayavadi philosopher's presentation is that the living entity enjoys his pastimes by accepting the body of a hog. This theory is not acceptable because the word "pastime" implies voluntary acceptance for enjoyment. This interpretation is misleading
- The Mayavadi philosopher, puffed-up and incompetent, can not understand variegatedness in spiritual energy. He consequently falsely believes that spiritual variegatedness is no different from material variegatedness
- The Mayavadi philosopher, they say that when impersonal Absolute Truth comes, appears . . . They also accept the incarnation, but their philosophy is that ultimately the Absolute Truth is impersonal
- The Mayavadi philosopher, they see that there is no more any pleasure in this dancing: "Make it zero. Forget it." No. We don't say that. We say that this dancing is there in the original conception in the Absolute Truth
- The Mayavadi philosopher, they sometimes say that, "We are now in maya. As soon as we are out of maya, then we become master." We do not agree to this philosophy. We remain servant even after liberation
- The Mayavadi philosopher, who does not differentiate between the Supreme Spirit and the individual spirit, says that the conditional existence of the living entity is his lila, or pastime
- The Mayavadi philosopher, who does not surrender unto the Supreme Person, is understood to be lacking in real knowledge
- The Mayavadi philosophers adhering to the slogan brahma satyam jagan mithya, want to refrain from false, materialistic activities. They want to stop all activities and merge in the Supreme Brahman
- The Mayavadi philosophers are completely unable to conceive of a spiritual body. They say that the spirit is always impersonal, and whenever they see something personal, they take it for granted that it is material
- The Mayavadi philosophers are very fond of Vedanta, & they misinterpret it in their own way. Instead of understanding their own position, they criticized Caitanya as an unauthorized sannyasi, arguing that He was a sentimentalist, not a bona fide sannyasi
- The Mayavadi philosophers aspire to become one with the Supreme Lord, but a devotee surpasses that position
- The Mayavadi philosophers cannot see the personal activities of Krsna nor the planet where Krsna is personally active
- The Mayavadi philosophers cannot understand these two prakrtis, or natures - material and spiritual - but one who is actually intelligent can understand them
- The Mayavadi philosophers cannot understand this. They think that oneness necessitates loss of individuality. Actually, however, we find in Bhagavad-gita that individuality is not lost
- The Mayavadi philosophers come to the conclusion of impersonalism or voidism
- The Mayavadi philosophers completely reject them (transcendental activities of God) as stories, but actually they are great & worshipable subject matters & thus are relishable only for devotees. That is the difference between a Mayavadi & a pure devotee
- The Mayavadi philosophers conceive of Krsna’s body as material, and this is an abominable, grossly materialistic conception
- The Mayavadi philosophers conclude that the cosmic manifestation is a transformation of the Supreme. Thus they must necessarily also accept the theory of the illusion of the Supreme - vivarta-vada
- The Mayavadi philosophers consider ananda-maya to be the state of being merged in the Supreme. To them, ananda-maya means that the Supersoul and the individual soul become one
- The Mayavadi philosophers consider Deity worship in devotional service to be pratibimba-vada, or the worship of a form that is the reflection of a false material form
- The Mayavadi philosophers consider many Vedic mantras to be the maha-vakya or principal Vedic mantra, such as tat tvam asi (Chandogya Upanisad 6.8.7), idam sarvam yad ayam atma and brahmedam sarvam (Brhad-aranyaka Upanisad 2.5.1). That is a great mistake
- The Mayavadi philosophers consider the central point of relationship to be the impersonal Brahman, the function of the living entity to be the acquisition of knowledge of Brahman, resulting in detachment from material activity
- The Mayavadi philosophers consider the highest goal of perfection to be liberation (mukti), which is the fourth perfectional platform
- The Mayavadi philosophers consider the ultimate goal of life to be liberation, or merging into the existence of the Supreme. All of this, however, is simply due to the imagination of the conditioned soul. It simply opposes him to material activities
- The Mayavadi philosophers equalize the jivas and the Supreme Lord and consider them to be one, but that is the greatest offense to the lotus feet of Lord Visnu
- The Mayavadi philosophers explain the word maya as meaning "illusion" or "falseness." However, there is another meaning of maya - that is, causeless mercy
- The Mayavadi philosophers explain this (that there is only one God and that there is nothing else but Him) in their own way, but the Supreme Personality of Godhead asserts the truth that He is everything and yet is separate from everything
- The Mayavadi philosophers fail to understand that Absolute means that one plus one is equal to one, and that one minus one is also equal to one. This is the case in the absolute world. BG 1972 purports
- The Mayavadi philosophers have presented their arguments in such attractive, flowery language that hearing Mayavada philosophy may sometimes change the mind of even a maha-bhagavata, or very advanced devotee
- The Mayavadi philosophers hover in the moral and immoral material atmosphere of the cosmic world and are thus always engaged in rejecting and accepting material enjoyment
- The Mayavadi philosophers in particular make certain hypotheses about the Absolute Truth
- The Mayavadi philosophers interpret that the word yan-maya, or cin-maya, indicates that the living entity is always equal to the Supreme. But one has to consider whether this affix, mayat, is used for "sufficiency" or for "transformation"
- The Mayavadi philosophers interpret this word aham as referring to the impersonal Brahman
- The Mayavadi philosophers maintain that the Absolute Truth is the only truth and that this material manifestation known as the world is false. Actually this is not the case
- The Mayavadi philosophers may be very proud of their so-called knowledge, but because they do not understand Vasudeva (vasudevah sarvam iti), they do not understand the world of duality, which is a manifestation of Vasudeva's external energy
- The Mayavadi philosophers miss even the first stage in self-realization because they have no conception of God's being personal
- The Mayavadi philosophers mistake the living entity for the Paramatma, who is actually sitting with the living entity as a friend
- The Mayavadi philosophers of Saranatha are different from the impersonalists who believe in the impersonal manifestation of Brahman. According to the Saranatha philosophers, there is no spiritual existence at all
- The Mayavadi philosophers offer lip service to Vedic authority but try to escape the Vedic ritualistic ceremonies. They concoct some idea of a transcendental position and call themselves Narayana, or God
- The Mayavadi philosophers recommend merging in the impersonal effulgence of Brahman; that is their ultimate goal, or destination. That merging is also mentioned here. But in spite of merging, one can keep his individuality
- The Mayavadi philosophers say that after Brahman realization, all activities stop, but that is not actually so
- The Mayavadi philosophers say that if Krsna has become everything, there is no question of Krsna as an entity or a person. This is a materialistic idea
- The Mayavadi philosophers say that simply by cultivation of knowledge by mental speculation, one can be liberated from the condition of material bondage
- The Mayavadi philosophers say that simply by cultivation of knowledge by mental speculation, one can be liberated from the condition of material bondage. But here it is said one is liberated not by knowledge but by the mercy of the Supreme Lord
- The Mayavadi philosophers say that the living entity and the Supreme Lord are nondifferent, and therefore they equate the transformation of the living entity with the transformation of the Lord
- The Mayavadi philosophers say that this material world is mithya, false, and that one should therefore not bother about this mithya creation (brahma satyam jagan mithya). But this is not correct
- The Mayavadi philosophers say that, for the benefit or for the facility of the neophyte progressing in the spiritual knowledge, we have to imagine some form of the Brahma. That is not the fact. We do not find these things in the Vedic literature
- The Mayavadi philosophers say, brahma satyam jagan mithya: "The Supreme Truth is real, whereas the world is false" - but Vaisnavas do not use the word mithya (false), because God, the Supreme Brahman, is truth, and nothing false can emanate from the truth
- The Mayavadi philosophers say, brahma satyam jagan mithya: "This world is false, and Brahman (spirit) is truth." We admit this, but qualify it
- The Mayavadi philosophers say, brahma satyam jagan mithya: Brahman, the living being, is factual, but his present bodily situation is false
- The Mayavadi philosophers should not even be seen by the devotees of the Lord, nor touched, because those philosophers are liable to be punished by Yamaraja, the superintendent demigod who judges the activities of sinful men
- The Mayavadi philosophers simply cover the sunlight with the cloud of misinterpretation
- The Mayavadi philosophers stress the statements tat tvam asi, so ’ham, etc., but they do not stress the real maha-mantra, pranava
- The Mayavadi philosophers take advantage of the flickering nature of this cosmic manifestation to try to prove their thesis that this world is false
- The Mayavadi philosophers take the Absolute Truth to be nirguna ("without qualities"), in accordance with the impersonalistic view, but actually the Lord is the reservoir of all good qualities
- The Mayavadi philosophers try to explain the equality of master and servant in terms of quantity, but they fail to explain why, if the master and servant are equal, the servant falls victim to maya
- The Mayavadi philosophers want to prove by this word (sangatatma) that the Supersoul and the individual soul become united in this way (became one with the Supreme Self) and that after such unification the individual soul has no separate existence
- The Mayavadi philosophers' concept of becoming one with the Supreme Lord is another symptom of being lost in false ego
- The Mayavadi philosophers' conception of cessation of the functions of the mind is explained here (in SB 3.28.35): cessation of the mental functions means cessation of activities conducted under the influence of the three modes of material nature
- The Mayavadi philosophers' conclusion that the Supersoul and the individual soul become united is not supported
- The Mayavadi philosophers' endeavor to see everyone as God is an artificial attempt at oneness, but a devotee of Narayana, sees every living entity as part & parcel of the Supreme Lord
- The Mayavadi philosophers' position is that at the ultimate issue the individual is lost, everything becomes one, and there is no distinction between the knower, the knowable and knowledge
- The Mayavadi philosophers' standard of mukti is very insignificant for a devotee, for by devotional service even the Supreme Personality of Godhead becomes subordinate to him
- The Mayavadi philosophers' unrealizable ambition to become one with the Supreme through denying the existence of the Personality of Godhead results in a most calamitous misrepresentation of spiritual knowledge
- The Mayavadi philosophers, accepting the influence of maya on the living entity, want to become one with the Paramatma
- The Mayavadi philosophers, devoid of true understanding, have confused the theory of illusion and the theory of the cosmic manifestation by word jugglery
- The Mayavadi philosophers, devoid of true understanding, have confused the theory of illusion and the theory of the cosmic manifestation by word jugglery. The theory of illusion can be applied to a person who identifies himself with the body
- The Mayavadi philosophers, engaged in the missionary work of spoiling the Vedic culture by preaching that everyone is God, describe a poverty-stricken man as daridra-narayana, or “poor Narayana”
- The Mayavadi philosophers, impersonalists, they want not only extinction of these material pangs but they want to be situated in spiritual consciousness only
- The Mayavadi philosophers, the impersonalists, interpret this verse of SB (SB 3.15.33) to mean that the small sky and the big sky are one, but this idea cannot stand. The example of the big sky & the small skies is also applicable within a person's body
- The Mayavadi philosophers, they are going to Himalayas or some secluded place for personal benefit. But a Vaisnava, he has no desire for personal benefit
- The Mayavadi philosophers, they cannot distinguish between the jiva soul, jivatma, and Paramatma. They know it, but because they are monists, to establish their theory, they say there is not two, there is one. No. Krsna says two
- The Mayavadi philosophers, they claim that, "I am God." But we do not claim. We claim that we are part and parcel of God. As part and parcel of God, we have got the same quality. Just like minute particle of gold is also gold
- The Mayavadi philosophers, they do not accept Puranas as Vedic literature, but Srila Jiva Gosvami has proved in his Tattva-sandarbha, in the beginning, that Puranas, Mahabharata, itihasa-purana, they are part and parcel of the Vedic literature
- The Mayavadi philosophers, they say that God, the Supreme Absolute Truth, is impersonal, and the Vaisnava philosophers, they say in the ultimate, Absolute Truth is Person and He is, He is the Supreme Personality of Godhead, is Krsna
- The Mayavadi philosophers, they say that so long we are contaminated in the maya, we can adopt any means of self-realization, and after self-realization, when we become liberated, we become one with the Supreme and there is no more any work
- The Mayavadi philosophers, they simply stop these material activities. Just like Buddha philosophy, nirvana
- The Mayavadi philosophers, try to equate the minute living entities with the supreme living entity. Because they recognize no distinctions between them, their philosophy is called Advaita-vada, or monism. Factually, however, there is a distinction
- The Mayavadi philosophers’ logic is something like seeing smoke on a hill and concluding that there is a fire. When there is a forest fire on a high hill, smoke is first of all visible
- The Mayavadi philosophy claims to be directed by the Vedic conclusions. Lord Siva, however, admits that this philosophy is manufactured by him in the age of Kali in order to mislead the atheists
- The Mayavadi philosophy having killed the spiritual variegatedness of the Supreme Being - the people are generally attracted in the variegatedness of material existence
- The Mayavadi philosophy is veiled Buddhism. In other words, the voidist philosophy of Buddha is more or less repeated in the Mayavadi philosophy of impersonalism
- The Mayavadi sannyasis are ekadandi-svamis, whereas the Vaisnava sannyasis are known as tridandi-svamis, or more distinctly, tridandi-gosvamis, in order to be distinguished from the Mayavadi philosophers
- The Mayavadiphilosophers have the audacity to reject the purport of what Vyasadeva explained in the Vedanta-sutra and to say he attempted to establish a doctrine of transformation of the Supreme, which is totally imaginary
- The most elevated Mayavadi philosopher can rise to the platform of liberation, but krsna-bhakti, devotional service to Krsna, is transcendental to such liberation. Srila Vyasadeva explains this fact in Srimad-Bhagavatam - SB 1.1.2
- The nirvisesavada, with impersonalism and voidism, they are of the same nature. The Buddhist philosopher, they say, "Ultimately, everything is zero." And the Mayavadi philosopher says, "Not zero, but imperson." But actually that is not fact
- The oneness of the Mayavadi philosophers and the oneness of Vaisnava philosophers are different. The Mayavadi and Vaisnava philosophers both want to merge into the Supreme, but the Vaisnavas do not lose their identities
- The only concern of such (saintly) devotees is moksa, liberation. This moksa does not refer to becoming one with the Supreme like the Mayavadi philosophers
- The plight of such Mayavadi philosophers is described by Sri Bhaktisiddhanta Sarasvati Gosvami: The Mayavadi philosophers of Benares were less intelligent because they wanted to measure everything by direct perception
- The purpose of studying Veda means to understand Krsna. And Vedanta-vit. Because people are very much proud, especially Mayavadi philosophers, they're very much proud of becoming vedanti
- The rascal means the Mayavadi, karmi, jnani, yogi, all they are rascals. It is our open declaration. So we have to give up the company of these rascals
- The rope-and-the-snake argument is generally offered by the Mayavadi philosophers. These words, which represent vivarta-vada, are specifically mentioned herein - in SB 4.22.38
- The service to the Lord is not to be calculated as equal to this material service. The Mayavadi philosopher, they cannot understand it. But Krsna says personally that this devotional service is in the transcendental platform, Brahman service
- The statement of the Markandeya Purana about the child's situation within the womb is exactly corroborated by modern medical science, and thus the authority of the puranas cannot be disproved, as is sometimes attempted by the Mayavadi philosophers
- The statements of the Sankara philosophy, which are the teeth of the Mayavadi philosopher, are always broken by the strong arguments of Vaisnava philosophers such as the great acaryas, especially Ramanujacarya
- The Supreme Lord does not have a form like ours but has a spiritual form. Not knowing this, Mayavadi philosophers simply advocate the onesided view that the Supreme Godhead, or Brahman, is formless (nirakara)
- The Supreme Personality of Godhead is decried by the Mayavadi philosophers, who are almost demons. They say that God has no head, no form, no existence and no legs, hands or other bodily limbs
- The Supreme Personality of Godhead is full of spiritual potencies. Therefore His body, name, fame and entourage are all spiritual. The Mayavadi philosopher, due to ignorance, says that these are all merely transformations of the material mode of goodness
- The systematic activities of the time factor are perpetual and eternal and cannot be stated to be false. The manifestation is temporary and occasional, but it is not false as claimed by the Mayavadi philosophers
- The talking of materialistic men and impersonalist Mayavadi philosophers may be compared to the croaking of frogs. They are always speaking nonsense and thus inviting death to catch them
- The transcendental nature of Rasa Lila does not require to be apologised by any Mayavadi or mundane moralist
- The transformation (of the Absolute Truth) has been explained by Mayavadi philosophers as false, but it is not false. It is only temporary
- The Vaisnava philosopher acknowledges the full value of this material world and knows how to utilize it properly, whereas the Mayavadi philosopher fails to do so
- The Vaisnava philosophers accept the world as temporary, but not false, as the Mayavadi philosophers do
- The Vaisnava, they accept that the Absolute Truth is person, and the Mayavadi philosophers, they say the Absolute Truth is impersonal. That is the difference
- The varieties of this world would be impossible unless there were a real prototype in the spiritual world. The Mayavadi philosopher cannot understand this
- The view of the Mayavadi philosopher, however, is stated in the Bhagavad-gita to be the view of the asuras, or demons
- The word nirguna is important. The Mayavadi philosophers accept the Absolute Truth as nirguna or nirakara. The word nirguna refers to one who possesses no material qualities
- Their (Mayavadi philosophers') self-realization means when one realizes by their philosophy so 'ham, "I am God. I am the same." And our philosophy is so 'ham, - I am the same quality. I am not the same person, but I am the same quality
- Their (Mayavadi philosophers) commentaries on the Vedanta-sutra are completely opposed to the principle of devotional service. Caitanya Mahaprabhu therefore warns us to avoid these commentaries
- Their (Mayavadi's) philosophy is that nirvisesa-vada. Ultimately, everything is impersonal, almost akin to the philosophy of Buddha. Zero, void
- Their (the Mayavadi philosophers) philosophy is zero philosophy. That is also no information of the spiritual world. Buddha philosophy and Mayavada philosophy, sunyavadi, nirvisesa, without varieties, or zero
- There are 4 different sects of Vaisnava acaryas - the Suddhadvaita, Visistadvaita, Dvaitadvaita and Acintya-bhedabheda. All Vaisnava acaryas in these schools have written commentaries on the Vedanta-sutra, but Mayavadi philosophers do not recognize them
- There are many commentaries on Vedanta & Upanisads made by the Vaisnava acaryas, & these are preferred to those of Sankaracarya. However, the Mayavadi philosophers influenced by Sankaracarya do not attribute any importance to the Vaisnava understandings
- There are twelve great authorities on devotional service, and Lord Siva is one of them. Why, then, did he adopt the process of Mayavadi philosophy? The answer is given in Padma Purana
- There are two types of Mayavadi philosophers - the followers of the Buddhist philosophy and the followers of the Sankara philosophy
- There is a class of men akin to Mayavadi philosophers who misinterpret the aham brahmasmi and so'ham Vedic mantras to mean, "I am the Supreme Brahman" and "I am identical with the Lord"
- There is very little difference between impersonalism and voidism. Voidism can be directly understood, but the impersonalism enunciated by Mayavadi philosophers is not very easily understandable
- These demons they say that this is asatya, this is untruth. There is no cause. There is no isvara. This is the demoniac declaration. If Krsna is fact, His creation is fact. His energy is fact. We don't say it is false. The Mayavadis say it is false
- They (Mayavadi philosophers) cannot understand the Absolute Truth and its spiritual varieties - name, form, qualities and pastimes. Consequently they conclude that Krsna's transcendental activities are maya
- They (Mayavadi philosophers) consider Krsna’s advent in this universe and His activities to be maya. Therefore, because they consider everything maya, they are known as Mayavadis
- They (Mayavadi philosophers) consider variety to be material, but this is a misunderstanding. The Absolute Truth is described as variegated in Brahma-samhita - 5.29
- They (Mayavadi philosophers) do accept the fact that there is a creator of this cosmic manifestation, but that is anumana - hypothesis
- They (Mayavadi philosophers) finally conclude that the impersonal Brahman is the Supreme, not the personality Krsna. This is the basis of Mayavadi philosophy
- They (Mayavadi philosophers) must come down again to this material world to open hospitals or schools or perform similar philanthropic activities
- They (Mayavadi philosophers) reason that in the material world we experience that everything is created. If we trace the history of anything, we find a creator. Therefore there must be a creator of this huge cosmic manifestation
- They (mayavadi philosophers) therefore want to negate all relationships, and therefore they say no more son, daughter, lover, master or whatever. Being disgusted with these things, they try to make everything void
- They (Mayavadi philosophers) unnecessarily poke their noses into the Vedanta-sutra, but they have no ability to understand it because, as the author of the Vedanta-sutra writes in his commentary, SB, it is meant for those who are pure in heart - SB 1.1.2
- They (Mayavadi philospohers) cannot understand the Absolute Truth and its spiritual varieties - name, form, qualities and pastimes
- They (the Mayavadi philosopher) want to make the spiritual world as zero or imperson due to less intelligence. But actually, real life, real pleasure, eternal pleasure is there in the spiritual world, not in this material world
- They (the Mayavadi philosophers) consider the transcendental pastimes, name, form and qualities of the Supreme to be products of material nature
- They (the Mayavadi philosophers) have falsely accepted the nonspiritual as the spiritual, and as a result they have forgotten the spiritual eternal form of the Supreme Personality of Godhead, as well as His name, quality and entourage
- They (the Mayavadi philosophers) simply say, "It is due to ignorance," but they cannot explain why the living entities are covered by ignorance if they are supreme
- They (the Mayavadi philosophers) sometimes take to so-called devotional service, and as long as they are not liberated they continue their devotional service, but at the end, when they become liberated, they "become one with God." BG 1972 purports
- They (the Mayavadi philosophers) thus find fault in the Vedanta-sutra and interpret it to try to establish the theory of illusion
- They (the Mayavadi philosophers) try to explain that when the servant, the living entity, is out of the clutches of maya, he immediately becomes the so-called master again. Such an explanation is never satisfactory
- They (the Mayavadi philosophers) were surprised to see Lord Caitanya after He accepted His sannyasa order from Kesava Bharati, for Kesava Bharati belonged to the Mayavadi school
- This desire, that I shall merge into the existence of God, just like the example is given that, "I am drop of water. Now I shall merge into the big ocean. Therefore I shall become ocean." This example is generally given by the Mayavadi philosophers
- This is Mayavada philosophy, try to understand: impersonal, making everything zero, without any varieties. Nirvisesa-sunyavadi. Nirvisesa means without any varieties, and sunyavadi means zero, voidist
- This verse (of CC Adi-lila 7.10) is especially meant to impart to the Mayavadi philosopher the understanding that the Supreme Personality of Godhead is the supreme controller
- Those who think that they are liberated according to Mayavadi philosophy, but do not take to the devotional service, fall down for want of DS, even after they undergo the severest types of penances & austerities & sometimes approach the supreme position
- To a certain extent they (Mayavadi philosophers) recommend Brahman activities, which for them means engagement in studying the Vedanta and Sankhya philosophies, but their interpretations are but dry speculation
- To avoid this misconception (that Krsna's activities are maya) one has to directly cultivate knowledge about the holy name of the Lord. Mayavadi philosophers do not know this fact, and therefore they commit great offenses
- Transcendental loving devotional service is the spiritual activity of the spirit soul. Mayavadi philosophers confuse such spiritual activity with material activity
U
- Understanding that "This is not Brahman, this is not Brahman..." That is the way of Mayavadi philosophers. They scrutinize that "This is maya and this is Brahman"; therefore they are called Mayavadis
- Unfortunately this great science of Krsna consciousness has been impeded by Mayavadi philosophers, who are opposed to the personality of Krsna
- Unfortunately, Mayavadi philosophers consider devotional activities to be bodily activities. They cannot understand the simple explanation in the BG 14.26 - mam ca yo ’vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhuyaya kalpate
W
- We have to understand that fighting spirit is there in everyone. You cannot check it, you cannot stop it. We do not say stop. The Mayavadi philosopher says that "You stop this thing," but that is not possible. You cannot stop
- We should not be like the Mayavadi philosophers, who try to find God by speculative deduction. "Neti neti," they say. "God is not this, and God is not that." But what God is they do not know
- When it is said that the living entities are bewildered, the Mayavadi philosophers ascribe this bewilderment to the Supreme Lord. But that is not applicable. The Lord is never bewildered. That is the difference between personalists and impersonalists
- When the atheistic philosophers or the Mayavadis, being unable to understand the inconceivable energies of the Supreme Personality of Godhead, imagine an impersonal void, their imagination is only the counterpart of materialistic thinking
- When we refer to the urge to speak, we refer to useless talking, such as that of the impersonal Mayavadi philosophers, or of persons engaged in fruitive activities
- Whenever Krsna incarnates personally or as a devotee, Mayavadi philosophers accept Him as an ordinary human being. This is condemned in the Bhagavad-gita
- While Lord Caitanya Mahaprabhu was passing through Varanasi on His way to Vrndavana, the Mayavadi sannyasi philosophers blasphemed against Him in many ways
- While preaching KC with full vigor, Caitanya faced many Mayavadi philosophers. Similarly, we are facing opposing svamis, yogis, impersonalists, scientists, philosophers & other mental speculators & by the grace of Krsna we successfully defeat all of them
- While saying that everything is maya, the Mayavadi philosopher loses the opportunity of devotional service, and therefore his life is doomed
- Whole Vedic civilization is a culture how to stop this material body. The Mayavadi philosophers, they are also trying. The Buddhists, they are also trying. But they are thinking that "There is no soul. Finish this body"
- Why the illusory energy of Krsna, takes away the knowledge of the Mayavadi philosophers is explained in the Bhagavad-gita by the use of the words asuram bhavam asritah, which refer to a person who does not agree to the existence of the Lord
- Without real knowledge of atma - the soul, Mayavadi philosophers must be bewildered and must continue to lament as sudras