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:
पृथग ् वक्तुं गुणास्तस्य नशक्य तेाऽ मतत्वः ।

यतोाऽतोा ब्रह्मशब्दे ान सवेार्षषां ग्रहणं भवेात ् ॥

एातस्माद्ब्रह्मशब्दोायं वष्णोारे ाव वषेाशणं ।

अ मता ह गुणा यस्मा ना येाषां तमृताे वभुम ् ॥' इ त 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 ।

पुरुषा न परं कं चत्सा काष्ठा सा परा ग तः ॥ 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 व्यापकोऽ लङ्ग एव च ।

यं ज्ञात्वा मुच्यते ज तुरमृतत्वं च गच्छ त ॥ ८ ॥

न संदृशे तष्ठ त रूपमस्य न चक्शुषा पश्य त कश्चनैनम ् ।

हृदा मनीषा मनसा भक्लृप्तो य एतद् वदुरमृतास्ते भवि त ॥ 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: पाथर्ष भक्त्या लभ्यस्त्वन यया ।

यस्या त:स्था न भूता न येन सवर्ष मदं ततम ् ॥ 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 तद् दव्यम च त्यरूपं सूक्ष्माच्च तत्सूक्ष्मतरं वभा त ।

दूरात्सुदरू े त दहाि तके च पश्यि त्वहै व न हतं गुहायाम ् ॥ ७ ॥

न चक्षुषा गृह्यते ना प वाचा ना यैदर्तेवैस्तपसा कमर्षण वा ।

ज्ञानप्रसादे न वशुद्धसत्त्वस्ततस्तु तं पश्यते नष्कलं 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

 सवर्षत: पा णपादं तत्सवर्षतोऽ क्ष शरोमुखम ् ।

सवर्षत: श्रु तमल्लोके सवर्षमावृत्य तष्ठ त ॥ 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:

पश्य त्यदो रूपमदभ्रचक्षुषा सहस्रपादोरुभुजाननाद्भुतम ् ।

सहस्रमूधश्र
र्ष वणा क्षना सकं सहस्रमौल्यम्बरकुण्डलोल्लसत ् ॥ 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 शीषर्तिं दे वं वश्वाक्षं वश्वशंभुवम ् ।

वश्वै नारायणं दे वं अक्षरं परमं पदम ् ॥

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 यो तरात्मा 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

 प्रत्यगान दं ब्रह्मपुरुषं प्रणवस्वरूपम ् । अकार उकार मकार इ त ।

तानेकधा समभरत्तदे तदो म त ।

यमुक्त्वा मुच्यते योगी ज मसंसारब धनात ् ।

ॐ नमो नारायणाये त म त्रोपासकः । वैकुण्ठभुवनलोकं ग मष्य त ।

त ददं परं पुण्डरीकं वज्ञानघनम ् । तस्मात्त टदाभमात्रम ् ।

ब्रह्मण्यो दे वकीपुत्रो ब्रह्मण्यो मधुसद

ू नोम ् ।

सवर्षभत
ू स्थमेकं नारायणम ् । कारणरूपमकार परं ब्रह्मोम ् ।

एतदथवर्ष शरोयोधीते ॥

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 सृजेये त ।

नारायणात्प्राणो जायते । मनः सवर्तेि द्रया ण च ।

खं वायु यर्ज्यो तरापः पृ थवी वश्वस्य धा रणी ।

नारायणाद्ब्रह्मा जायते । नारायणाद्रुद्रो जायते ।

नारायणा द द्रो जायते । नारायणात्प्रजापतयः प्रजाय ते ।

नारायणाद्द्वादशा दत्या रुद्रा वसवः सवार्ष ण च छ दाꣳ स ।

नारायणादे व समुत्पद्य ते । नारायणे प्रवतर्ष ते । नारायणे प्रलीय ते ॥

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: स्त्रीगणाबुद
र्ष सहस्रैरवरुध्यमानो भगवतश्चतुमत
ूर्ष म
र्ते ह
र्ष ापुरुषस्य तुरीयां तामसीं मू तर्तिं प्रकृ तमात्मन: सङ्कषर्षणसंज्ञामात्मसमा धरूपेण सि नधाप्यैतद भगृणन ् भव उप-धाव त
॥ 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