Maya Vaad an Upshoot of Advaita Vaada

What is Mayavaad
Mayavaad doctrine says that all the forms, pastimes, names, and abode of the
Supreme Lord Krsna , are all concoction of Maya.
Because the real supreme force working behind all this is the Brahman. Which they
define as featureless, formless, Name less in a
nutshell they term brahman as a attributeless universal consciousness of which
jeevas are part of. Each jeeva according to this theory
is the brahman himself just that they forget their true position due to the
influence of Maya(Illusion). Now actually we see that they
say Brahman is Non dual and is the only consciousness the one without a second. But
in the very first prelude it is said that Brahman
gets contaminated with Maya so if Brahman is the only entity from where does Maya
Originates?. If Maya and Brahman are same then
how can Maya cover brahman?.It is clearly mentioned that Maya Covers Brahmin to
form Jeevas so Maya and Brahman are different entities.
May be Maya can be the energy of Brahman. This can be contradicted too see when
they say Brahman is the attributeless entity they are defining
some formless Energy then how can Maya be the Energy of A Entity which itself is a
Entity.

Refutations of Mayavaad:
पृथग् वक्तुं गुणास्तस्य नशक्यन्तेाऽमितत्वः ।
यतोाऽतोा ब्रह्मशब्देान सर्वेाषां ग्रहणं भवेात् ॥
एातस्माद्ब्रह्मशब्दोायं विष्णोारेाव विषेाशणं ।
अमिता हि गुणा यस्मान्नान्येाषां तमृतेा विभुम् ॥' इति पाद्मे ।
It is said in the Padma Puraana, as follows: The qualities (gunas) of Brahman
cannot be individually described, for they are (verily) innumerable. Hence He is
called Brahman, which means absolutely perfect,
so that all His qualities may be (at least) collectively denoted. And for this
reason, this word, Brahman, is invariably used to denote Vishnu (as distinguished
from other deities). For except the Brahman, none are of immeasurable qualities.

महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।

पुरुषान्न परं किं चित्सा काष्ठा सा परा गतिः ॥ ११ ॥
The avyakta (formless) is higher than Mahat, the Purusha is higher than avyakta.
There is nothing higher than Purusha. He is the end and He is the Supreme goal.
-Katha Upanishad, Valli 3, Mantra 11

Purusha-Tattva refers to the level of Brahman and the ‘formless’ refers to the
material energy, Prakrti.
अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च ।
यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ॥ ८ ॥
न संदृशे तिष्ठति रूपमस्य न चक्शुषा पश्यति कश्चनैनम् ।
हृदा मनीषा मनसाभिक्लृप्तो य एतद्विदुरमृतास्ते भवन्ति ॥ ९ ॥
Beyond the Avyaktam is Purusha, all-pervading and devoid of linga (indicative
mark), whom knowing the mortal is freed and attains immortality. His form stands
not within the fold of vision. None sees him with the eye.
By the intellect controlling the mind, and by constant meditation is he revealed.
Whoso knows that becomes immortal.
-Katha Upanishad, Valli 6, Mantras 8–9

Bhaashya by Shripaada Madhvaachaarya: No one can see the form of Vishnu through his
senses, except when He assumes a body and incarnates; and even the mere seeing of
incarnation-forms of the Lord does not lead to Release, unless the person seeing
realises the Lord in that Form through Jñāna Dṛsti. The Yogin gets release only
when he sees the Lord through wisdom-vision, never by physical sight of the senses.
पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् ॥ 22 ॥
The Supreme Divine Personality is greater than all that exists. Although He is all-
pervading and all living beings are situated in Him, yet He can be known only
through devotion.
Bhaashya by Shripaada Madhvacharya: ‘paramam saadhanamaaha purusha iti‘ - Shri
Krishna speaks about the Supreme Subject as the Purusha.
-Bhagavad Geeta, Chapter 8, Shloka 22

बृहच्च तद्दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत्सूक्ष्मतरं विभाति ।

दूरात्सुदूरे तदिहान्तिके च पश्यन्त्विहैव निहितं गुहायाम् ॥ ७ ॥
न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा ।
ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥ ८ ॥
That shines as vast, heavenly, of unthinkable form and subtler than the subtle,
much farther than the distant, near, also here, and seen fixed in the cavity, by
the intelligent. He is not grasped by the eye; nor by speech; nor by other senses;
nor by tapas; nor by karma; when one’s mind is purified by the clearness of
knowledge, then alone he sees the indivisible (Brahman) by contemplation.
-Mundaka Upanishad, Mundaka 3, Khanda 1, Mantras 7–8

सर्वत: पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।

सर्वत: श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ 14 ॥ (Shri Krshna said,)
“Everywhere are His (Brahman’s) hands and feet, eyes, heads, and faces. His ears
too are in all places, for He pervades everything in the universe.”
-Bhagavad Geeta, Chapter 13, Shloka 14

In fact, in many places, Eeshvara has been said to:

Possess thousands of heads
Possess thousands of arms
Have his hands and feet everywhere
Have a Golden glow (Hiranya-varna)
Many consider this “symbolism” of Eeshvara being omnipresent and omnipotent.
However, this is not true. It is indeed the description of the form of Eeshvara:
पश्यन्त्यदो रूपमदभ्रचक्षुषा सहस्रपादोरुभुजाननाद्भुतम् ।
सहस्रमूर्धश्रवणाक्षिनासिकं सहस्रमौल्यम्बरकु ण्डलोल्लसत् ॥ ४ ॥
“The devotees, with their perfect eyes, see the transcendental form of the Purusha
who has thousands of legs, thighs, arms and faces — all extraordinary. In that body
there are thousands of heads, ears, eyes and noses.
They are decorated with thousands of helmets and glowing earrings
and are adorned with garlands.”
-Shrimad Bhaagavatam, Canto 1, Chapter 3, Shloka 4

Not only this, but even the Naaraayana Sukta describes Naaraayana the same way:
सहस्र शीर्षं देवं विश्वाक्षं विश्वशंभुवम् ।
विश्वै नारायणं देवं अक्षरं परमं पदम् ॥
This universe is the Eternal Being (Naaraayana), the imperishable, the supreme, the
goal, with thousands of heads and thousands of eyes, the resplendent, the source of
delight for the whole universe.
-Naaraayana Sukta, Mantra 1
नारायण परं ब्रह्म तत्त्वं नारायणः परः ।
नारायण परो ज्योतिरात्मा नारायणः परः ॥ ४ ॥
Naaraayana is the Supreme Brahman; Naaraayana is the Supreme Reality; Naaraayana is
the Supreme Light; Naaraayana is the Supreme Aatma (Paramaatma).
-Naaraayana Sukta, Mantra 4

प्रत्यगानन्दं ब्रह्मपुरुषं प्रणवस्वरूपम् । अकार उकार मकार इति ।

तानेकधा समभरत्तदेतदोमिति ।
यमुक्त्वा मुच्यते योगी जन्मसंसारबन्धनात् ।
ॐ नमो नारायणायेति मन्त्रोपासकः । वैकु ण्ठभुवनलोकं गमिष्यति ।
तदिदं परं पुण्डरीकं विज्ञानघनम् । तस्मात्तटिदाभमात्रम् ।
ब्रह्मण्यो देवकीपुत्रो ब्रह्मण्यो मधुसूदनोम् ।
सर्वभूतस्थमेकं नारायणम् । कारणरूपमकार परं ब्रह्मोम् ।
एतदथर्वशिरोयोधीते ॥
The Yogin having pronounced (the name of) Him who is complete bliss, who is the
Brahma-Purusha and who is of the nature of Pranava (Om)—a combination of A, U, and
M—is released from the bondage of birth and mundane existence. He who practises the
manṭra "Om-Namo-Naaraayanaaya" reaches Vaikuntha (the abode of Vishṇu). It is this
lotus (heart). It is replete with vijnaana: It has the brilliancy of lightning. The
son of Devaki is Brahmanya. Madhusudana is Brahmanya. Naaraayana who pervades all
elements, who is one only, who is the cause Purusha and who is causeless, is known
as Param Brahman. The Aṭharvaṇa Upanishaḍ teaches this.
-Naaraayana Upanishad, Mantra 4

ॐ अथ पुरुषो ह वै नारायणोऽकामयत प्रजाः सृजेयेति ।

नारायणात्प्राणो जायते । मनः सर्वेन्द्रियाणि च ।
खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी ।
नारायणाद्ब्रह्मा जायते । नारायणाद्रुद्रो जायते ।
नारायणादिन्द्रो जायते । नारायणात्प्रजापतयः प्रजायन्ते ।
नारायणाद्द्वादशादित्या रुद्रा वसवः सर्वाणि च छन्दाꣳसि ।
नारायणादेव समुत्पद्यन्ते । नारायणे प्रवर्तन्ते । नारायणे प्रलीयन्ते ॥
From Naaraayana emanates Praana, Manas, the several organs of sense and action,
Aakaash, Vaayu, Agni, Aapas and Prthivee that supports all. From Naaraayana,
Brahmaa is born. From Naaraayana, Rudra is born. From Naaraayana, Indra is born.
From Naaraayana emanates Prajāpaṭi (the divine progenitor). From Naaraayana
emanates the twelve Aadityas, Rudras, Vasus, and all the Chhandas (Vedas). From
Naaraayana only do (all these) proceed. Through Naaraayana do (they) prosper. In
Naaraayana (they) are absorbed. The Rgveda teaches this.
-Naaraayana Upanishad, Mantra 1

भवानीनाथै: स्त्रीगणार्बुदसहस्रैरवरुध्यमानो भगवतश्चतुर्मूर्तेर्महापुरुषस्य तुरीयां तामसीं मूर्तिं प्रकृ तिमात्मन: सङ्कर्षणसंज्ञामात्मसमाधिरूपेण सन्निधाप्यैतदभिगृणन् भव उप-धावति
॥ १६ ॥
In Ilāvṛta-varṣa, Lord Śiva is always encircled by ten billion maidservants of
Goddess Durgā, who minister to him. The quadruple expansion of the Supreme Lord is
composed of Vāsudeva, Pradyumna, Aniruddha and Saṅkarṣaṇa. Saṅkarṣaṇa, the fourth
expansion, is certainly transcendental, but because His activities of destruction
in the material world are in the mode of ignorance, He is known as tāmasī, the
Lord’s form in the mode of ignorance. Lord Śiva knows that Saṅkarṣaṇa is the
original cause of his own existence, and thus he always meditates upon Him in
trance by chanting the following mantra.

5. Inability to Explain the Concept of Multiple Aatmas shared by Devatas

There are certain contradictions in the Puraanas, which cannot be explained by
Advaita, due to its nonacceptance of different entities having different souls.
The Garuda Puraana says that Draupadi was an avataara of Bhaarati, the wife of
Vaayu.
The Naarada and Vaayu Puraanas mention that she was an avataara of Shachi, Yami
(Shyaamala, the wife of Yama) and Bhaarati, the wife of Vaayu.
Advaita Vedaanta can never explain these contradictions, while Dvaita Vedaanta
explains it perfectly. When a devata takes an avataara, their bodies can
accommodate other aatmas, along with the amsha of the devata. Hence, Draupadi was a
mixed avataara of five different Goddesses: Shachi, Shyaamala, Bhaarati and the
Usha-Devis. This is the real reason why she had five husbands. The complete story
is mentioned in the Garuda Puraana.

There are Million More proofs due to Time Constraints I have sent the ones which
can readily Smash the Mayavaadi Vedanta