Vaisnava Vijaya, Part 2
BY: SUN STAFF
HH Srila Bhakti Prajnan Kesava Goswami Maharaja
Dec 19, CANADA (SUN) In two parts, the Introduction and Forward of Vaisnava Vijaya: Life History of Mayavadism by HH Srila Bhakti Prajnan Kesava Gosvami.
Forward by HDG Srila Bhakti Prajnan Kesava Gosvami Maharaja
Patrons of transcendental knowledge
and those enlightened by it, insisted on this publication of "The Life History of Mayavadism". But he chances of this actually manifesting became very rare in this dark age of kali. Atheism along with its base concurrent thoughts and its degrading tendencies even in the research arena can hardly be understated.
The literary incarnation of the Supreme Lord and the compiler
of the Vedic scriptures Sri Veda Vyasadeva narrated in the twelfth canto
of Srimad Bhagavatam that in the age of kali, revelation about he absolute
truth will face immense difficulties. This was predicted over five thousand
years ago and now in the present times we are feeling the awesome reality
of this prophecy. In the bringing forth of this treatise many setbacks
and hurdles I was forced to face. In brief I must acquaint my readers with
In l915 at Sridham Mayapura as a
naisthika brahmacari I had the rare opportunity to attend the Srimad Bhagavatam
classes of Jagat Guru Om Visnupada 108 Sri Srimad Bhakti Siddhanta Sarasvati
Gosvami Srila Prabhupada. By reflecting upon the opening statements of
all his lectures I could understand his complete conviction against mayavadism.
Four years later in 1919, after having been correctly taught the Gaudiya
Viasnava siddhanta and properly trained up to preach and spread the sankirtan
mission of Sri Caitanya Mahaprabhu; Srila Prabhupada blest me and gave
me his benediction in realizing the scriptural truth and ontology. He would
often remark, "So long as there is Sankaracarya's mayavadi philosophy in
this world, there will be obstacles on the path of pure devotional service.
So on this earth there should not be a single place where mayavadism can
find any shelter.
As I spent longer and longer in
his association and began to deeply contemplate his teachings, I realized
that this idea was advocated in all his letters, essays, writings, lectures,
commentaries, speeches and instructions. Srila Prabhupada's firm, unwavering
conviction against mayavadism made a strong impression in my mind. Srila
Prabhupada had given almost a dozen lectures quoting from commentaries
given by Ramanuja, Madhvacarya and other noteworthy commentators of Vedanta
philosophy which also firmly opposed to mayavadism. These lectures I dutifully
copied down and added to my collection. After careful and thorough deliberations
over them for some time I was able to have some realizations and at that
time I was ordered by Srila Prabhupada to go out preaching and specifically
prove the falsity of Sankaracarya's mayavadism. This I began and I gave
lectures at Ravenscroft College in Cuttack and to the intellectual elite
in Allahabad, Assam, Meghalaya, Calcutta and Mathura amongst others. Some
parts of these lectures were published in the "Dainik Nadia Prakash" the
then daily newsletter. In short the ideas of Vedanta-sutra were placed
before the readers in the way of "Nam Bhajan Siksa".
The fundamental axioms of Vedanta-sutra
have been so deviated by Sankaracarya in his commentary Sariraka-bhasya
that it is totally opposed to the principles of Vedanta philosophy. In
this work Sankaracarya states that Brahman is formless, impersonal
and unqualitative. That is why Sri Caitanya Mahaprabhu Himself stated:
mayavadi bhasya sunile haya sarva-nasa: "If one hears this illusory
commentary then one is doomed." No where in any of the five hundred and
fifty-five sutras of "Vedanta sutra" is it mentioned that Brahman
possesses these three attributes. Brahman cannot be formless, impersonal
and unqualitative. If Brahman is no also in possession of
form why is that so many saintly souls have written praises to the dust
of his lotus feet. So these statements by Sankaracarya about Brahman
being formless, impersonal and unqualitative are utterly false and deceptive;
hence atheistic and demonic. No where in his Vedanta-sutra does Srila Veda
Vyasadeva ever mention these three abominably atheistic words of formless,
impersonal and unqualitative.
Sankaracarya cleverly interpolated
these three gnostic and antitheistic trends of thought borrowing them from
Buddhism and then very craftily and expertly superimposed them in his commentary
on Vedanta-sutram. So the Brahman of mayavadi philosophy alluded
to by Sankaracarya is not true Brahman. It is an illusory, distorted
and false imitation of Brahman and should not in any way, shape
or form be ever mistaken for the real Brahman. Those souls who are
eager to learn and understand the life history of mayavadism can now understand
the root of its beginnings already here in the forward.
The word Brahman itself confirms
the transcendental sound vibration. This is the transcendental Name Brahman
"Hare Krsna" preached by Sri Caitanya Mahaprabhu. Those who have no
affinity for this transcendental name and who have not the esoteric understanding
of the word Brahman the results of their chanting of the Hare Krsna
mahamantra becomes totally futile. The broadcasting of the Hare Krsna Mahamantra
was the main purpose for establishing the Gaudiya Vedanta Samiti in 1
940. Promulgating and preaching
Lord Caitanya’s sankirtan mission for Krsna Prema through the medium of
the Hare Nama is the sole objective of this all embracive organization.
It is the desire of the Supreme Personality of Godhead Lord Krsna that
the truth of Vedanta and Sanatana Dharma be revealed in the world along
with the chanting of His holy names.
In 1934 during my tenure in Sri
Caitanya Math as the executive director of all 64 maths of my divine master,
Jagad Guru Nitya-lila Om Visnupada 108 Srila Prabhupada Bhakti Siddhanta
Sarasvati Thakura, I was approached by two senior devotees who having firm
faith in my scholarship of Vedanta philosophy earnestly requested me to
write an article on mayavadism for the monthly magazine of Srila Prabhupada’s
called the Gaudiya. It was to be printed in the special annual issue. Knowing
that Srila Prabhupada would be very pleased by this endeavor and understanding
how much this would mean to hi, I readily agreed and began working on it
immediately. I do not think it would be appropriate to disclose the names
of these two devotees herein, but as I consider it my duty to refer to
their educational appellations; one may be called Vidyavinode and the other
Vidyabhusana and it was by their request and the desire to please my beloved
Gurudeva, Srila Prabhupada that "Vaisnava Vijaya" or The Life History of
Mayavadism was compiled by me.
After some months of careful and
thorough research covering every aspect of mayavadism the article was completed
and Vidyanode came and collected my hand written manuscript. When the annual
special issue of the Gaudiya came out I discovered that my article was
not included in the publication. I was told by Vidyanode that my article
was too voluminous to fit in the annual issue so it was decided that it
would be printed separately in the future. When I inquired form him whether
or not Srila Prabhupada had read the article, Vidyanode informed me that
he had personally read it to him in its entirely and that Srila Prabhupada
was very pleased and delighted to hear it. Hearing this I left the article
with Vidyanode without further ado.
After the disappearance of Srila
Prabhupada in Calcutta on January 1, 1937, there was a considerable state
of turmoil and unrest in the 64 maths of his Gaudiya Mission. Two years
passed b and in this time all the important documents, manuscripts and
deeds of Srila Prabhupada were stolen away. No one cared for them and they
were lost forever. In June 1939 I found it impossible to stay any longer
and I left the association of the Caitanya Math. In 1940 I founded Sri
Gaudiya Vedanta Samiti at 33/2 Bosepara Lane in Calcutta at a rented house.
Subsequently in September of 1941 on the full moon in Katwa I took Vedic
Tridandi Sannyasa from Srila Prabhupada’s dear disciple, Srimad Bhakti
Raksaka Sridhara Maharaja and returned to Sri Gaudiya Vedanta Samiti and
continued with my preaching commitments.
By the will of providence I chanced
to sojourn to Champahati Samudragarh at the Sri Gaura Gadadhara Gaudiya
Math to observe the Kartik month of the Chaturmasya Vrata. While there
one devout devotee, Mata Ushalata Devi who as a much blessed disciple of
Srila Prabhupada, presented me with a brief full of papers. To my great
surprise and delight many of Srila Prabhupada’s important documents and
manuscripts were discovered along with my article on the "Life History
of Mayavadism." This gift from the Lord, made possible by the mercy of
my Gurudeva made me immensely happy and I accepted it as a manifestation
of my Guru’s desire.
At the earnest request of the residents
of Chinsurah, Sri Uddharaan Gaudiya Math was founded in 1943. While spending
time there I had the occasion to offer Srimad Bhagavatam classes for one
week at Sanskrit Tol, Serampore. This institution was founded and directed
by renowned scholar Sri Phanibhusan Chakravarti M.A., B.L. He possessed
a vast and impressive library, befitting a maha pandita of his caliber
and qualifications. It was a truly splendid collection of rare and out
of print Vedic literatures in their original first edition and he gave
me the freedom to use it to my hearts desire.
One day while browsing through the
hundreds of books one drew my attention. It was entitled "Lankavatara-sutra"
and I was curious to learn what it contained. So in order to have complete
knowledge of its contents I read it thoroughly and discovered some very
interesting information. In one particular part of the book it records
that Ravana would go to Mr. Kailasa and meet with Lord Buddha to deliberate
and discuss impersonalism. The books also gives ample proof of the state
of impersonalism in Treta Yuga over one million years ago that is very
impressive. I copied the relevant portions from ‘Lankavatara-sutra and
added them to "The Life History of Mayavadism" for clarity. These sastric
references had not been given in the original manuscript which had been
previously presented to Vidyanode.
In 1946 during my stay in Varnarsi
for observance of Damodara Vrata the time was marked by a very interesting
incident. AT Bodh-Gaya I found the Buddhist temple under the custody of
one prominent acarya of the Sankaracarya sect as the temple president.
The temple management was fully administered by him and moreover he was
the only member on the trustee board. M curiosity being aroused by this
extremely unusual combination of circumstances I went to his office to
meet him. My modest question was, "Bodh-Gaya is a famous place of pilgrimage
for Buddhists and you being an acarya in the Sankara sect, how then have
you become the temple president of such an important Buddhist temple Does
the Sankaracarya sect now subscribe to Buddhism" This last statement inflamed
him and his reply was , "Sankaracarya was never a Buddhist. The Vaisnavas
declared him so with ill will. It is outrageous! Have you ever seen the
book ‘Lalita Vistara" After replying I had, he requested me to discuss
the matter with the temple pandit. Summoning him we had some in depth discussions
and at the conclusion the pandit handed over the book ‘Lalita Vistara"
to me. The facts and evidence from this book as well have been quoted in
suitable places and this information was also not included in the original
manuscript given to Vidyanode.
Three years later in 1949 the "Sri
Gaudiya Patrika" was inaugurated as the monthly magazine of the Sri Gaudiya
Vedanta Samiti in Bengal. In due course of time the editor, Pujapada Niryalila
Pravistha Narasimgha Maharaj inspired the gradual publishing of the "Life
History of Mayavadism" by printing it as a twenty part series from the
summer of 1954 through the autumn of 1955. This was actually the first
edition of this book.
In spite of many, many requests
and solicitations from numerous learned quarters and intellectual circles
to print this book as one volume, for many years their desires remained
unfulfilled. Many an unforseen obstacle may subject itself to one in this
temporal world. If we contemplate the fundamental cause deeply and comprehend
the narratives of Sri Sri Krsna Dvaipayana Vyasadeva we can clearly understand
that Kali although still an infant and not full fledged has already taken
over this world and is reigning freely as can be ascertained by the deplorable
plight and degraded condition of this earth.
It is the Divine Will to intensify
the forces of kali yuga. Norms of human behavior, ethics, morals and judgement
have reached such low levels that it will be difficult for posterity in
future generation to surpass them; but somehow or other they will. The
Supreme Lord deputed his servitor, Mahadeva Siva to descend to earth and
taking birth in a Brahman family develop a philosophy that would be logically
acceptable to those opposed to bhakti to the point where they would accept
the Lord as impersonal possessing no form , no personality and no qualities.
Here is a vivid description of this as Siva describes to Parvati:
(*Note from Puru, Devanagari and
word for word translations are omitted in this cyber version, but are found
in the printed version from Gaudiya Vaisnava Press)
mayavadam asacchastram pracchannam
maya iva vihitam devi kalau
The theory of impersonalism
is a false scripture and is know as disguised Buddhism. It is me O’Goddess,
in the form of a brahmana who perpetrate this in the age of kali.
Now we will see in this next
example that the Lord Himself confidentially instructs Siva thusly:
svagamaih kalpitais tvam ca
janan kuru madvimukhan
mancha gopaya yena syat srsti
With your own concocted scriptures,
make the people adverse to me and hide me so that the population may grow
Now Siva reveals to Parvati the
method in which he created his theory
vedarthavan mahasastram mayavadam
avaidikam maya eva
kathitam devi jagatam nasakaranat
The great scriptural theory of
impersonalism is non-vedic though taking its meaning from the Vedas, O’Goddess.
It is me who has told this because it is the root of destruction of the
Mayavadism is factually covered
Buddhism and it has been authorized for Siva to incarnate and spread this
theory by Lord Visnu. Atheistic people can only turn against their natural,
constitutional position by accepting demonic ideas. To accomplish this
task Siva took birth as Sankaracarya and misrepresented the Vedic scriptures
by speculative logic and deceptive interpolation. It can be understood
from Vedanta that Siva is the Lord of chaos, Brahma is the lord of creation
and Visnu is the lord of preservation. To expedite the forces of Kali,
Sankaracarya powerfully declared, "This world is an illusion! This world
is false! This existence is not real!" This demonic teaching with a covert
purpose gives false wisdom to spiritual unactivated humans. In kali yuga
the gloom and darkness is deepening rapidly and the degeneration of the
whole creation is pathetically regressing to idleness and apathy. Humanity
unable to save itself is helpless, beguiled by its own tune and charmed
by its own dance into the deepest darkness of ignorance.
Definitions and explanations,
hypothesis and theories nowhere to be found in Vedanta philosophy or in
Vedanta-sutra were ruthlessly presented by Sankaracarya without compunction.
Even if we were to accept his philosophy as a doctrine of knowledge; still
because of the fallacy of his basic fundamental ontology it would have
to be rejected and totally excluded from the Vedic pantheon. Sankaracarya’s
mayavad theory can never in any shape, way or form be accepted as a doctrine
of knowledge. This opinion is not only held by me; but it is also fully
in line with the previous Vaisnava acaryas going back to antiquity. In
the Sandilya Sutra, chapter two called the Bhakti Khanda, verse 26 we find:
brahma-kandam tu bhaktau tasya
The portion of knowledge of Brahman
commonly accepted is for devotion.
The knowledge of Brahman
is made for devotion whereas knowledge without devotion is meaningless
unless it is utilized in the service of the Supreme Lord. Acarya Svapneswar
in his commentary on Sadilya’s Sutra clarifies it even further. We cite
the relevant part of this commentary below:
jnana pradhanye jnana kandam
prasiddhir na syad iti manvana
When we say that the later portion
which is famous as the Vedas is the knowledge of Brahman it may
not be believed so we reply:
bhaktartham brahma kandam
sruyate na jnanartham
tasmaj jnana kandam iti brumah
This portion of knowledge of
Brahman, the Vedas is not for the sake of knowledge only but for
the sake of devotion therefore we call it the portion of the knowledge
Acarya Svapnesvar was not a modern
commentator. He was born in the 1400’s in Bengal in a Vaisnava ksatriya
family, as the son of a royal, commander he was knowledgeable enough about
sastra to understand the importance of the writings of Sandilya. All saints
and seers and scriptural luminaries of antiquity were well aware of Sandilya,
that great writer of scriptures. Srila Veda Vyasadeva gives relevant details
regarding Sandilya in the Skanda Purana. In the chapter called Visnu Khanda
in the first canto, verses 16 and 17, Sandilya is mentioned while eulogizing
the glories of the Srimad Bhagavatam.
ityukto visnuratas tu nandadinam
sandilyam ajuhava asu vajra-sandeha-nuttaye
When Visnurata was thus told
he immediately called for Sandilya, the priest of the Nandas and others
in order to remove the doubts of Vajra.
atha utajam vihaya asu sandilya
pujito vajranabha nisada
Then Sandilya leaving his hermitage
immediately went there and sitting on a suitable seat was honored by Vajranabha.
Another example to show the caliber
of Sandilya’s qualifications is given by Narada Muni, who also held Sandilya
in great esteem. We found an 82 year old edition of the Narada Bhakti sutras
in the original sanskrit printed in Varanasi 1808 Sakabda era. In the 83
chapter of this text Sandilya is mentioned.
om evam vadanti jana-jalpa-nirbhaya
kumara vyasa sukadeva sandilya
visnusvami kaundinya sesa
bali hanuman vibhisana dayo
Those masters on the path of
devotion who speak of the Supreme Lord like the four Cameras, Vedavaysa,
Sukadeva Gosvami, Sandilya Rsi, Gargacarya, Visnusvami, Kaundilya, Sesa,
Uddhava, Aruni, Bali, Hanuman,Vibhisana and others all are of the same
opinion and are unafraid of the prattle of ordinary people.
Acaryas of devotional piety give
directions by instructions for the best ways and means of devotion. Theses
are very great and saintly souls and I pray that they not belittle this
humble offering which follows in their footsteps. Narada Muni describes
Srila Veda Vyasa the compiler of Vedanta-sutra and includes Sandilya along
with him as writers of devotional scriptures of the highest order and Sandilya
the rishi also glorifies Vedanta-sutra as the root scripture of his writings
and the foundation of the devotion of bhakti.
The preceding slokas reveals
that Sankaracarya’s ordeal of attempting to establish impersonalism, denying
the Supreme Lord His form, His individuality, His opulences, His potencies,
His paraphernalia and His beloved associates and devotees, making the Supreme
Lord an enigma and giving Him only the nomenclature Brahman is devoid
of all rationality and is complete concoction.
My last humble but earnest request
to all sane and intelligent persons desiring freedom from the clutches
of kali, is that they should declare total prohibition on Sankaracarya’s
mayavadi hypothesis, never listen to the senseless prattle of indistinct
formlessness and never utter a single word of impersonalism to anyone.
Total prohibition on mayavadism is based on the injunction declared by
Srila Krsnadas Kaviraj Gosvami in Sri Caitanya Caritamrta, Madhya-lila,
chapter six, verse 169 below:
jivera nistara lagi' sutra
mayavadi-bhasya sunile haya
jivera--of the living entities;
nistara--deliverance; lagi'--for the matter of; sutra--the Vedanta-sutra;
kaila--made; vyasa--Srila Vyasadeva; mayavadi--of the impersonalists; bhasya--commentary;
sunile--if hearing; haya--becomes; sarva-nasa--all destruction.
Srila Vyasadeva presented Vedanta-sutra
for the benefit of all living entities, but if one hears the impersonalist
commentary of Sankaracarya they are doomed.
This injunction must be followed
by all devotees, friends and well wishers of Vaisnavism. Moreover we must
augment it by the sublime teachings of Srila Bhaktivinoda Thakura who wrote
visaya vimudhah aar mayavadijan
bahkti sunya duhe prana dhare
The lives of ignorant materialists
and impersonalists are useless as both are devoid of devotion.
seyi duyer madhye sivaya tabu
mayavadi sanga nahi magi
Among the two the gross materialist
is better for one should never ever associate with an impersonalist.
mayavada dosa yar hrdaye pasila
kutarka hrdaye tar vajra
Whose heart the poisonous noise
of impersonalism has entered is the same as having his heart struck by
bhaktira svarupa aar vasaya
mayavada ‘anitya bolia sava
The essence of devotion is to
the Supreme Lord and sadguru; but impersonalists consider these ephemeral
dhik tar krsna seva sravana
Krsna ange vajra haane tahar
The prayers from those inimical
to the Supreme Lord Krsna’s service of the hearing and chanting of His
holy names is like a thunderbolt in Lord Krsna’s body.
mayavad sama bhakti pratikul
ateva mayavadi sanga nahi
There is nothing more against
devotional service to the Supreme Lord Krsna than the denial that He has
a personality; thus one should never have the association of an impersonalist.
Thus with all these instructions
in mind we should always adhere to the pure and pristine teachings of the
great Vaisanava acaryas, making them our only shelter and refuge in transcendental
life. Srila Vyasadeva projected the highest welfare for all human beings
when he compiled the Vedanta-sutra. . The Veanta-sutra and the Bhakti-sutra
are synonomous. They have both originated from the same source with the
same goals and same objectives. This have been made apparent in the previous
pages while deliberating on the subtance of Vedanta-sutra and the Vedanta
philosophy. The only deliberation remaning is the efficacy of nama-bhajan-siksa.
The chanting of the holy names
of the Supreme Personality of Godhead Lord Krsna is the highest scriptural
truth. In kali yuga without the devotional chanting of the Lord’s holy
names; all other activities cannot be approved. The great acaryas, sages,
rsi’s and munis of India prescribed this path as the only way to attain
imperishable transcendental knowledge as well as bliss. All other paths
whether they be by jnana, by yoga, by tapasya, by meditation or any other
austerities or methodology are fruitless unless they are accompanied by
the chanting of the holy names of the Supreme Lord Krsna and His incarnations.
Any concocted deviation or speculative assumptions that doesn’t include
the chanting of the holy names of the Supreme Lord Krna and His incarnations
should be understood to be valueless.
The mayavadi theory of impersonalism
is full of innuendo oposed to bhakti and the factual existence of the Supreme
Lord Krsna. Moreover it is also full with the fault of being bias toward
humans beings who are all part and parcel of the unqualified Brahman.
Why is a mayavadi required to
continue austere penance after attaining the status of Brahman And
if he considers himself to be Brahman and declares ‘aham brahmasmi’
then what is the need for any further self-mortification This methodology
is written in the book ‘Siddha-Sadhana-Dosajukta’ much relished by mayvadis.
It is commonly practiced by them; but if one is already in possession of
something why should one continue to waste additional efforts for it This
hypothesis I carefully analyzed from the original version of this book.
Also on page 153 the delineation of nirvana rupa fal nirodh should be well
Since January lf 1968 Sriman
Nava Yogendra Brahmancari has made an earnest attempt to publish this "The
Life History of Mayavadism" in book form. I am indebted to him. Sri bhakti
Vedanta Vaman Maharaj took immense pains for its publication in the "Sri
Gaudiya Patrika" amking literal changes and improvements. Although myself
being ill, I tried t odo my level best for it, especially by adding the
term "Vaisnava Vijaya" to the title, as withou it the transcendental truth
would not be made apparent. The truth must prevail! The trust must always
I humbly request the readers
of this book to study the contents of this book very carefully. By doing
this one will insure that they will never be captivated or ensnared by
the illusion of mayvadism and also by doing so they will be able to easily
lead others away from mayavadism.
Bhakti Prajnan Kesava
Tuesady March 20, 1968
17, Madhusudan, 482 Gour Era
17, Vaisak, 1375 Bengali Era
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