Sridara Maharaja and Narayana Maharaja, the latter being his disciple, was an associate of Bhaktivedanta Swami Prabhupada 's both before and after he left India for the United States in Hare Krishna Transformed E. Burke Rochford p. But his visit during September of was not an ordinary one. Abhay had not expected this. Bhaktivedanta Prabhupada " in engl. Retrieved Publicado por Juan y Juana en Etiquetas: vaishnava. No hay comentarios:. Suscribirse a: Enviar comentarios Atom.
Gaudiya Vaishnavism. Vinodabihari Brahmacari Kritiratna Prabhu. February 6, aged 70 Navadwip , India. Vrindavan , India.
Vaisnava spiritual leader. Thus, ultimately Lord Siva was following the direct order of the Supreme Lord for a greater good. As stated by Siva in Padma Purana, Mayavada is considered to be pracchannah-baudham or covered Buddhism. This is because Mayavada philosophy has many concepts identical with Buddhist philosophy. In fact Mayavada was openly denounced as 'crypto-Buddhism by early philosophers like Bhaskaracarya, Partha-sarathi Misra, Yadava-prakasa, Ramanuja and Madhva.
There are differences between the Mayavadis and the Buddhists so far as the external rules of social conduct go, yet as far as their philosophies are concerned, there is absolutely no difference between these two schools. There are various reasons for this.
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Buddha says that the world is Sunya-tattva non-existent in all three phases of time past, present and future. Sankara says the world is mithya non-existent , devoid of past, present and future. Buddhism says that the way to achieve nirvana is prajna-paramita knowledge of reality and to understand that the world is full of suffering. Mayavadism says that tattva-jnana true knowledge of reality is the method to attain moksa.
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There is no difference between Buddhas Sunya and Sankaras Brahman. Sunya according to the Buddhist text Prajna-paramita-sutra is unimpeded, imperishable and immeasurable. It is untainted, causeless, unborn, non-existent, without support and inexpressible. The Buddhists say that Sunyam is mano-vacam agocara - not describable by either mind or words.
Mayavadis say the same about Brahman. The concepts of liberation according to Buddhism and Mayavada are the same. In Buddhism it is conceived of as the removal of samvrti the veil of illusion , while in Mayavada it is the removal of avidya ignorance. Both samvrti and avidya are Sanskrit terms with the same meaning.
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Therefore, both must be identical. The Buddhist says that creation appears due to the covering of samvrti on sunyam , whereas the Mayavadi states that it is due to ignorance superimposed upon Brahman. In this respect also there is no difference between the two. In other words, while the Mayavadis claim that their doctrine is originating from Vedic scriptures, they are actually propagating atheistic Buddhist philosophy.
There are actually two different types of Mayavadis - one is known as the Brahma-parinamavadi and the other as the Vivartavadi. The Brahma-parinamavadis consider that Brahman has undergone some transformation parinama and becomes everything in creation, including the jivas. They try and prove this theory with a verse from Chandogya Upanisad 6. Does this verse mean to say that, nothing else exists at all besides Brahman? If so, then where has maya come from? Whom does maya bewilder, if not Brahman?
If maya does bewilder Brahman, then they are rendering Brahman impotent. The true translation of this verse is, "The absolute is one without a second. The Vivartavadis consider that there is no transformation whatsoever - everything is an illusion vivarta. Anything we perceive as change or transformation is actually ajnana ignorance. To prove this they cite their famous analogy of the 'rope and snake.
A rope may be momentarily perceived as a snake before ignorance is lifted. Sankaras Aparoksanubhuti , verse In other words, this world and everything in it, although non-existent, is taken to be real, when actually it is only the superimposition of maya on Brahman. In reality, only Brahman is real. Maya deludes us and makes us believe that the world and its variety is real. However the rope-snake parallel is a weak analogy to prove vivartavada , because snakes and ropes both exist. A person who mistakes a rope for a snake must have previously experienced a real snake, and he only mistakes the rope as a snake due to imperfect conditions in this case darkness.
Beyond Nirvana: The Philosophy of Mayavadism: a Life History
His prior experience of snakes, therefore, will cause his mind to superimpose the impression of a snake on the rope in semidarkness. By contrast, someone who has no experience of snakes will never mistake a rope for one. A baby, for example, will never mistake a rope for a snake. As mentioned above, in order to explain the obvious variety in this world, Mayavadis are forced to introduce the concept of maya - a beginningless entity, that they cannot define as either existent or non-existent, which covers Brahman.
Beyond Nirvana: The Philosophy of Mayavadism: A Life History
If they conclude that maya is real, then their non-dualism advaita falls into the category of dualism dvaita. If they conclude that maya is unreal, then how does the unreal cover the Absolute Reality with illusion? In an attempt to solve this problem, Sankara devised a theory that maya is neither existent nor non-existent nor both. Of course, this is a contradictory idea - maya cannot be neither existent nor non-existent. This is impossible. Something either exists or it doesn't, there is no middle ground.
So in order to overcome this, Sankara describes maya as anirvacaniya indescribable. Sankara's theory of anirvacaniya is very convenient, besides the fact that it makes no sense whatsoever! In the Bhagavad-gita 2. Those who are seers of the truth have concluded that the unreal asat has no existence and that the real sat has no nonexistence.
There is no mention here or in any other bona-fide sastra of an inexplicable third mode. Thus there is no third mode in material existence, as the Mayavadis claim.