The Mayavada philosophy says that, - We are now under the control of maya. Therefore we have forgotten that we are all Gods

Expressions researched:
"The Māyāvāda philosophy says that, "We are now under the control of māyā. Therefore we have forgotten that we are all Gods"

Lectures

Sri Caitanya-caritamrta Lectures

Caitanya Mahāprabhu's interpretation . . . not interpretation—He says Brahman means that "One who is in full opulences, He's Brahman." Tāṅhāra vibhūti, deha—saba cid-ākāra (CC Adi 7.112): "Therefore, because He's the greatest, therefore He cannot be under the control of this māyā." The Māyāvāda philosophy says that, "We are now under the control of māyā. Therefore we have forgotten that we are all Gods." In the Nikhilananda's book, this is explained. He is discussing Vivekananda's speech that, "We are all Gods. Every one of us, we are God." "Then why you have become dog?" "That we do not know." That is the explanation. But actually, the explanation is that we are also Brahman, but not Bhagavān, the Supreme Brahman. That is the explanation.

670416 - Lecture CC Adi 07.109-114 - New York

Because these Māyāvādī philosophers, they are very much uttering this word "Brahman." Ahaṁ brahmāsmi: "All Brahman." They don't utter "Kṛṣṇa" or "Govinda." Oh, that is very difficult for them. They simply utter "Brahman." Now . . . let them. Brahman is also Vedic word. That Caitanya Mahāprabhu says the direct meaning of Brahman is Bhagavān, the Supreme Personality of Godhead. Cid-aiśvarya-paripūrṇa, anūrdhva-samāna (CC Adi 7.111). Now what is the grammatical meaning of Brahman? The grammatical meaning of Brahman is that "the greatest" and "expansive." That is the grammatical meaning of Brahman. Which is unlimitedly expanded and greatest, He is called Brahman.Now, who can be unlimitedly expansive unless he's unlimitedly powerful? Therefore Caitanya Mahāprabhu says that . . . according to Śrīmad-Bhāgavatam also, the same meaning is there, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So Brahman-Paramātmā ultimately means the Supreme Personality of Godhead. Without coming to the Supreme Personality of Godhead, the conception of Brahman-Paramātmā is imperfect. Why? Caitanya Mahāprabhu says that cid-aiśvarya-paripūrṇa, anūrdhva-samāna.You cannot have conception of the greatest, unlimited, unless you place six kinds of opulence, opulences, in full. Because aiśvarya, the opulences . . . just like wealth, fame and beauty, knowledge and renunciation, they should be unlimited. Now, when they are not unlimited, he's not Brahman, or he's not the Supreme Lord.So Caitanya Mahāprabhu's interpretation . . . not interpretation—He says Brahman means that "One who is in full opulences, He's Brahman." Tāṅhāra vibhūti, deha—saba cid-ākāra (CC Adi 7.112): "Therefore, because He's the greatest, therefore He cannot be under the control of this māyā." The Māyāvāda philosophy says that, "We are now under the control of māyā. Therefore we have forgotten that we are all Gods." In the Nikhilananda's book, this is explained. He is discussing Vivekananda's speech that, "We are all Gods. Every one of us, we are God." "Then why you have become dog?" "That we do not know." That is the explanation.But actually, the explanation is that we are also Brahman, but not Bhagavān, the Supreme Brahman. That is the explanation. Therefore we are prone to be under the subjugation of māyā. This is real explanation. I am, I am not the Supreme Brahman. The greatest Brahman, I am not. Brahman means 'greatest,' but I am also Brahman, but I am . . . the infinite and the infinitesimal. We are infinitesimal.That is confirmed in the Bhagavad-gītā also—mamaivāṁśo jīva-bhūtaḥ (BG 15.7): "My . . . these living entities, they are My parts and parcels." Such parts and parcels of the Brahman is also Brahman. As part and parcel, minute particle, of gold is also gold, minute particle of poison is also poison, so similarly, we are minute, atomic part and parcel of the Supreme. Therefore we are not the unlimited or the biggest. We are Brahman, undoubtedly, but we are not the biggest. Therefore we are prone to be under the control of māyā.But Supreme Brahman, He's never under the . . . therefore Māyāvāda philosophy, that "At the present moment, I am under the control of māyā, but as soon as I become free from the control of māyā, then I become the Supreme," therefore they cannot answer that "Why, if you are Supreme, why you are under the clutches of māyā? Then māyā becomes greater. You are not the greatest." They cannot answer this philo . . . this question. At that time, they become fool: "We do not know." So anyway, tāṅhāra vibhūti, saba . . . therefore Brahman, His body cannot be material. So material matter is under His control. Daivī hy eṣā guṇamayī mama māyā (BG 7.14).In the Bhagavad-gītā it is said that, "This material nature is under My control." And in another place it is said:mayādhyakṣeṇa prakṛtiḥsūyate sa-carācaramhetunānena kaunteyajagad viparivartate(BG 9.10)"The whole cosmic manifestation is rolling on under My superintendence." Mayādhyakṣeṇa. "Under My order, under My supervision," prakṛtiḥ, "this, oh, the huge, gigantic material nature, is working under Me," hetunānena, "and, on this account, there is rules and regulation, everything is being done nicely."So Caitanya Mahāprabhu says that, "Because Brahman, or the Supreme Lord, is the greatest, therefore His body cannot be made of this material nature." Because material nature is created at a certain interval, and who creates? He creates, the Supreme Lord.The creator, therefore, cannot be under the material nature. If I am creator of something, so I cannot be under the . . . that particular thing which is created. It is logical. So therefore, because the Supreme Brahman, or Bhagavān, is the creator of this material nature, He cannot be under the control of māyā. He is . . .And that is also stated in Bhagavad-gītā, many places. Sambhavāmy ātma-māyayā (BG 4.6). Ātma-māyayā. Not this māyā. Māyā means potency. So we have got the experience of this potency, material potency, but there is another potency which is called spiritual potency. So spiritual potency is the internal energy of Kṛṣṇa, and material potency is the external energy.So Kṛṣṇa says that, "Whenever I come," yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7), "Whenever there is discrepancies in the discharging of religious principle," adharmasya, abhyutthānam . . . abhyutthānam adharmasya, "and there is great predominance of irreligiosity," tadātmānaṁ sṛjāmy aham, "I, at that time, I come." Paritra . . . why? Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8): "Just to save the pious and the righteous and to vanquish the impious." So these are stated in the Bhagavad-gītā.