Advaita vada philosophy

Expressions researched:
"Advaita-vada"

SB Canto 8

Māyāvādī philosophers think that since the Supreme Personality of Godhead, the Absolute Truth, has become everything, He has no separate existence. Their philosophy is called advaita-vāda.

SB 8.20.22, Purport: In Bhagavad-gītā, the Supreme Personality of Godhead says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: [Bg. 10.8] Kṛṣṇa is the origin of everything. Vāsudevaḥ sarvam iti: [Bg. 7.19] Kṛṣṇa is everything. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: [Bg. 9.4] everything rests in the body of the Lord, yet the Lord is not everywhere. Māyāvādī philosophers think that since the Supreme Personality of Godhead, the Absolute Truth, has become everything, He has no separate existence. Their philosophy is called advaita-vāda. Actually, however, their philosophy is not correct. Here, Bali Mahārāja was the seer of the Personality of Godhead's universal body, and that body was that which was seen. Thus there is dvaita-vāda; there are always two entities—the seer and the seen. The seer is a part of the whole, but he is not equal to the whole. The part of the whole, the seer, is also one with the whole, but since he is but a part, he cannot be the complete whole at any time. This acintya-bhedābheda—simultaneous oneness and difference—is the perfect philosophy propounded by Lord Śrī Caitanya Mahāprabhu.

CC Adi-lila

In imperfect or smoky realization of the Absolute Truth, spiritual variegatedness is conspicuous by its absence. This experience is therefore called advaita-vāda, or realization of the oneness of the Absolute.

CC Adi 2.5, Purport: The beginning of spiritual enlightenment is realization of impersonal Brahman. Such realization is effected by gradual negation of material variegatedness. Impersonal Brahman realization is the partial, distant experience of the Absolute Truth that one achieves through the rational approach. It is compared to one’s seeing a hill from a distance and taking it to be a smoky cloud. A hill is not a smoky cloud, but it appears to be one from a distance because of our imperfect vision. In imperfect or smoky realization of the Absolute Truth, spiritual variegatedness is conspicuous by its absence. This experience is therefore called advaita-vāda, or realization of the oneness of the Absolute.

The Māyāvādī philosophers, however, try to equate the minute living entities with the supreme living entity. Because they recognize no distinctions between them, their philosophy is called Advaita-vāda, or monism. Factually, however, there is a distinction. This verse is especially meant to impart to the Māyāvādī philosopher the understanding that the Supreme Personality of Godhead is the supreme controller.

CC Adi 7.10, Purport: The Māyāvādī philosophers, however, try to equate the minute living entities with the supreme living entity. Because they recognize no distinctions between them, their philosophy is called Advaita-vāda, or monism. Factually, however, there is a distinction. This verse is especially meant to impart to the Māyāvādī philosopher the understanding that the Supreme Personality of Godhead is the supreme controller. The supreme controller, the Personality of Godhead, is Kṛṣṇa Himself, but as a transcendental pastime He has accepted the form of a devotee, Lord Caitanya Mahāprabhu.

When Śrī Viṣṇu Svāmī, one of the four ācāryas of the Vaiṣṇava cult, presented his thesis on the subject matter of śuddhādvaita-vāda, immediately the Māyāvādīs took advantage of this philosophy and tried to establish their advaita-vāda or kevalādvaita-vāda. To defeat this kevalādvaita-vāda, Śrī Rāmānujācārya presented his philosophy as viśiṣṭādvaita-vāda, and Śrī Madhvācārya presented his philosophy of tattva-vāda, both of which are stumbling blocks to the Māyāvādīs because they defeat their philosophy in scrupulous detail.

CC Adi 7.110, Purport: The purpose of the discussions in the Upaniṣads and Vedānta-sūtra is to philosophically establish the personal feature of the Absolute Truth. The impersonalists, however, in order to establish their philosophy, accept these discussions in terms of lakṣaṇā-vṛtti, or indirect meanings. Thus instead of being tattva-vāda, or in search of the Absolute Truth, they become Māyāvāda, or illusioned by the material energy. When Śrī Viṣṇu Svāmī, one of the four ācāryas of the Vaiṣṇava cult, presented his thesis on the subject matter of śuddhādvaita-vāda, immediately the Māyāvādīs took advantage of this philosophy and tried to establish their advaita-vāda or kevalādvaita-vāda. To defeat this kevalādvaita-vāda, Śrī Rāmānujācārya presented his philosophy as viśiṣṭādvaita-vāda, and Śrī Madhvācārya presented his philosophy of tattva-vāda, both of which are stumbling blocks to the Māyāvādīs because they defeat their philosophy in scrupulous detail. Students of Vedic philosophy know very well how strongly Śrī Rāmānujācārya’s viśiṣṭādvaita-vāda and Śrī Madhvācārya’s tattva-vāda contest the impersonal Māyāvāda philosophy. Śrī Caitanya Mahāprabhu, however, accepted the direct meaning of the Vedānta philosophy and thus defeated the Māyāvāda philosophy immediately. He opined in this connection that anyone who follows the principles of the Śārīraka-bhāṣya is doomed.

Renunciation Through Wisdom

In recent times we have heard two words being loudly voiced: Māyāvāda (impersonalist) and Advaita-vāda (monist).

Renunciation Through Wisdom 5.1: In recent times we have heard two words being loudly voiced: Māyāvāda (impersonalist) and Advaita-vāda (monist). I deem it proper to write a few words about them. Śrīpāda Śaṅkarācārya was a brāhmaṇa who propagated the impersonalist philosophy. But if he were to hear the pathetic version of his theory being espoused today, complete with nonbrahminical Western logic and mundane concepts, he would surely be struck dumb. Śrīpāda Śaṅkarācārya taught and exhibited ideal brahminical behaviour. He propounded irrefutable arguments that destroyed materialistic views. Furthermore, his erudition, realization, and renunciation were of an extremely high caliber. Yet when his so-called followers dilute and mutilate his philosophy, we are moved simultaneously to tears and laughter.

Bhagavad-gita As It Is Lectures

So the question was whether Vedānta means advaita-vāda or dvaita-vāda. So it is very easy to understand. The first aphorism of Vedānta: athāto brahma jijñāsā, to inquire about Brahman, the Absolute Truth.

Lecture on BG 2.15 -- Hyderabad, November 21, 1972: Just yesterday, one boy was asking me: "What is the Vedānta? Vedānta, what is the meaning of Vedānta?" It is very nice, it is very easy. Veda means knowledge, and anta means ultimate. So Vedānta means ultimate knowledge. So ultimate knowledge is Kṛṣṇa. Kṛṣṇa says, vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid ca aham. He is the maker of Vedānta and He is the knower of Vedānta. Unless He is knower of Vedānta, how He can write Vedānta? Actually, Vedānta philosophy is written by Vyāsadeva, incarnation of Kṛṣṇa. So He's vedānta-kṛt. And He's vedānta-vit also. So the question was whether Vedānta means advaita-vāda or dvaita-vāda. So it is very easy to understand. The first aphorism of Vedānta: athāto brahma jijñāsā, to inquire about Brahman, the Absolute Truth. Now the, to inquire where? If you want to inquire, you must go to somebody who knows the thing. Therefore, immediately, in the very beginning of the Vedānta-sūtra, there is duality, that one must inquire, and one must answer. Athāto brahma jijñāsā. So in Vedānta-sūtra, how you can it is advaita-vāda? It is dvaita-vāda, from the very beginning. Athāto brahma jijñāsā. One must inquire what is Brahman, and one must reply, or the spiritual master, or the disciple, that it is dual. How you can say it is advaita-vāda? So we have to study in this way. Here it is said, tattva-darśibhiḥ. Tattva-darśibhiḥ means vedānta-vit, one who knows Vedānta. Janmādy asya yataḥ [SB 1.1.1]. One who knows the Absolute Truth, from where everything begins. Janmādy asya yataḥ. That is the beginning of Śrīmad-Bhāgavatam.

So Kṛṣṇa does not say that this problem of scarcity of food will be solved by dvaita-vāda philosophy or advaita-vāda philosophy.

Lecture on BG 13.3 -- Hyderabad, April 19, 1974: The present problem is food problem. It is not simply talking on this platform or that platform. Yesterday some news reporter, "Sir, what is your view of the Bhagavad-gītā, dvaita-vāda, advaita-vāda?" The dvaita-vāda, advaita-vāda—that we shall consider later on. Come to the practical field. Now, suppose there is scarcity of food. So Kṛṣṇa does not say that this problem of scarcity of food will be solved by dvaita-vāda philosophy or advaita-vāda philosophy. Kṛṣṇa says practical way: annād bhavanti bhūtāni [Bg. 3.14]. Annād. You have, you must have sufficient food grains for the living entities, animal or man. This is practical. There is no question of talking. What is he talking of advaita-vāda philosophy or dvaita-vāda philosophy when you are needy, you require anna? That is practical solution given by Kṛṣṇa. Annād bhavanti. He never says that your food problem will be solved by philosophizing advaita-vāda or dvaita-vāda. Here is practical. Annād bhavanti bhūtāni. You must find out sufficient grains. Annād bhavanti bhūtāni parjanyād anna-sambhavaḥ. Parjanyāt. When there is sufficient rain, then there will be food grains, not by your advaita-vāda philosophy or dvaita-vāda philosophy. These are practical solution.

This is called dvaita-vāda, advaita-vāda. The rascals they think "Because I am gold, I am as good as the gold mine." No, That is not. Gold mine is very big, powerful, immense value. So we should not forget this.

Lecture on BG 17.1-3 -- Honolulu, July 4, 1974: Although we are qualitatively one with God, still, being very small quantity, our power, our knowledge, our understanding—everything is proportionately small. You must first of all understand that, that we are simultaneously one and different. One means qualitatively one. A small particle of gold, you can call it gold, but it is not the gold mine, This is called dvaita-vāda, advaita-vāda. The rascals they think "Because I am gold, I am as good as the gold mine." No, That is not. Gold mine is very big, powerful, immense value. So we should not forget this. Therefore it is said... Now, tri-vidhā bhavati śraddhā: "This śraddhā, this faith," Kṛṣṇa says, "there are three kinds." Tri-vidhā bhavati śraddhā. Tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā. Dehinām. Always remember, dehinām means the possessor, the owner of this body. Therefore the owner is different from the body. Those who are under the conception that there is no owner, and the body is everything, they are less than tamo-guṇa.

Sri Caitanya-caritamrta Lectures

When his disciple was glorifying Lord Caitanya and His process of teaching, his spiritual master, Prakāśānanda, said like this: ācāryera āgraha-advaita-vāda sthāpite. He admitted... Ācārya means Śaṅkarācārya.

Lecture on CC Madhya-lila 25.40-50 -- San Francisco, January 24, 1967: So that disciple of Prakāśānanda Sarasvatī admitted that godlessness in Vedānta-sūtra is not the purpose. Actually, by misinterpreting the Vedānta-sūtra they want to establish that "There is no God; we are God." So after explanation of Caitanya Mahāprabhu, at least there was one convert amongst all the sannyāsīs, and he was glorifying Caitanya Mahāprabhu. Eta sei kare kṛṣṇa-saṅkīrtana. And while he was glorifying Lord Caitanya, automatically he began to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Śuni' prakāśānanda kichu kahena vacana. When his disciple was glorifying Lord Caitanya and His process of teaching, his spiritual master, Prakāśānanda, said like this: ācāryera āgraha-advaita-vāda sthāpite. He admitted... Ācārya means Śaṅkarācārya. He means here Śaṅkarācārya. Śaṅkarācārya wanted that there is only one Brahman and we are also Brahman, but he wanted his philosophy of monism. Dualism, God and living entity separate, they do not admit. They admit that God and living entity the same. It is simply for the time being covered, which is called māyā. Māyāvāda philosophy. So the Prakāśānanda Sarasvatī also admitted that because Śaṅkarācārya wanted to establish his philosophy of monism, therefore he had to cover the real meaning of Vedānta-sūtra.

1974 Conversations and Morning Walks

Advaita-vāda and dvaita-vāda. They become very strong, at the same time, remain servant.

Morning Walk -- March 24, 1974, Bombay:

Prabhupāda: [break] The thing is... This is the conclusion, that guru may be worshiped as Kṛṣṇa, but the worshiper knows that "I am worshiping my guru not because he has become Kṛṣṇa, but he is the most confidential servant of Kṛṣṇa." That is Vaiṣṇava.

Dr. Patel: All the Vaiṣṇavas, what he has said. Every time he has said the same thing.

Prabhupāda: This is the difference between Vaiṣṇava school and Māyāvādī school. Advaita-vāda and dvaita-vāda. They become very strong, at the same time, remain servant.

Dr. Patel: These śuddhādvaita-vādīs, their upper garment and lower garment the same as... [break] ...you call Māyāvādīs, they say that this is all humbug and nothing and nonexistence. They... [break] ...both are one and both are right and both are existent and both are... There is no illusion, as you say. The same thing.

Prabhupāda: Simultaneously one and different.

Dr. Patel: That is a little (indistinct)

Prabhupāda: So unless you accept this difference, then it is Māyāvāda. Simply oneness is Māyāvāda.

So comparative philosophy, Māyāvāda, that Advaita-vāda, Dvaita-vāda, Viśiṣṭādvaita. Which of them you like? Or you remain simply student?

Room Conversation with Professor Oliver La Combe Director of the Sorbonne University -- June 14, 1974, Paris:

Professor La Combe: Comparative philosophy, the Indian branch.

Jyotirmayī: But this year you were teaching the Tenth Canto of Śrīmad-Bhāgavatam.

Professor La Combe: Yes. That was one of them actually, with other courses. But I am retiring, finished, you see. I retire to come...

Prabhupāda: So comparative philosophy, Māyāvāda, that Advaita-vāda, Dvaita-vāda, Viśiṣṭādvaita. Which of them you like? Or you remain simply student? You remain neutral or you like some philosophy?

Professor La Combe: I try to be objective, but not neutral. I have more personal affinity with Śaṅkara, er, with Rāmānuja than with Śaṅkara.

Prabhupāda: No, Rāmānuja...

Bhagavān: Personal attraction.

Professor La Combe: Yes. Although, of course, I try... I have written another book on Śaṅkara and Rāmānuja compared, you see.

Prabhupāda: I see.

Then there is no advaita-vāda. There is dvaita-vāda. Two. There is no advaita-vāda. If you accept that you remain different, then there is no advaita.

1976 Conversations and Morning Walks

Room Conversation -- August 25, 1976, Hyderabad:

Prabhupāda: Bhakti means that. Nitya-yuktā upāsana. Upāsana continues. Here they're upāsana. Here the devotees offering worship to the Deity, it is upāsana. And after being perfect, that upāsana will continue. It will never stop.

Indian man (2): It will never stop, that's the fact. That is that a man...

Prabhupāda: But Māyāvādī philosophy is that you offer upāsana now and when you are perfect you become one.

Indian man (2): Not one. I mean you merge with one. Not you become one. You merge with one.

Prabhupāda: Then there is no advaita-vāda. There is dvaita-vāda. Two. There is no advaita-vāda. If you accept that you remain different, then there is no advaita.

Indian man (2): We don't dare do you see, ācchā, at a particular stage you like to merge with Him?

Prabhupāda: Meeting, I am meeting you. That does not mean we have become one. You are meeting me, I am meeting you. So we are different.

Indian man (2): What is ultimate object of that bhakti?

Prabhupāda: Ultimate object is you are offering this flower—this is bhakti. But you are different than me.

Indian man (2): That's all right. That is all right. That bhakti, you can call it love, you can call it various things. Bhakti means surrender.

Then that is not advaita-vāda. That is dvaita-vāda. Two, two, not one. That is dvaita-vāda. That is the point.

Room Conversation -- August 25, 1976, Hyderabad:

Prabhupāda: Interaction. That does not mean bhakta and Bhagavān become equal.

Indian man (2): Bhakta and Bhagavān may not be equal, but even the bhakti-mārga and we say the Bhagavān Himself declares that "My bhakta is more superior to Me."

Prabhupāda: That's all right. You say whatever you say, they remain two-different.

Indian man (2): They may remain two...

Prabhupāda: Then that is not advaita-vāda. That is dvaita-vāda. Two, two, not one. That is dvaita-vāda. That is the point.

Indian man: You mean to say eternally there is a soul and... This ātmā and Paramātmā will remain separate?

Prabhupāda: Yes. Therefore the... Therefore it is said: nitya-yuktā upāsate. Therefore the word is there, nitya-yuktā. Nitya means everlasting.

Indian man: Everlasting. You remain separate.

Prabhupāda: Separate. And that is a fact.