A Simple Truth To Refute Mayavada

“By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.” (Lord Krishna, Bhagavad-gita, 14.2)

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इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागता:
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च

idaṁ jñānam upāśritya
mama sādharmyam āgatāḥ
sarge ’pi nopajāyante
pralaye na vyathanti ca

There are many references within shastra to the oneness of the entire creation. Like a single energy distributed throughout. Similar to the powerlines running through a community. We know that the origin is one. The energy is also one. It simply manifests in different places, through the light switch turning on, through powering various appliances. In other words, these are merely indicators to the presence of a single force; namely, the utility company.

The universe is like the largest reservoir of energy. Shastra practically mocks those who see any kind of division. The relationship is actually advaita, but we are so mired with vishesha, distinctions, that we cannot see the common thread. We do not see the spirit of the individual; rather, we only see the body of the individual. That is how we identify others. This is a false kind of identification. We are mistaken. We commit mistakes. This is one of the defects of the individual.

The Mayavada philosophy says that there is no such thing as individuality. To think of oneself as separate from the complete whole, the Brahman energy, is to be in illusion. Enlightenment is therefore liberation. Enlightenment is seeing the oneness. Enlightenment is merging into that single energy.

Indeed, there are many scriptural statements that seem to support such a conclusion. There are historical incidents, as well. Prahlada Maharaja noticed the hand of the Divine within the weapons of the attackers. As there was potency in those weapons, so the same potency was in Prahlada. The five-year old son of the Daitya king merged into transcendence in order to escape deadly attack, which was rooted in his allegiance to the Almighty.

सर्व-भूतेषु येनैकं
भावम् अव्ययम् ईक्षते
अविभक्तं विभक्तेषु
तज् ज्ञानं विद्धि सात्त्विकम्

sarva-bhūteṣu yenaikaṁ
bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu
taj jñānaṁ viddhi sāttvikam

“That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.” (Lord Krishna, Bhagavad-gita, 18.20)

Shri Krishna describes the vision of oneness as knowledge in the mode of goodness, sattva-guna. It is seeing unity within the division. It is noticing that the divided is actually undivided. The many sparks of spirit are actually the same. There is no difference.

At the same time, this does not mean that every individual has the same identity. I am always different from you and you are always distinct from me. We never become the same person. We may align on principles. We may work tirelessly for the same cause. We may be associates in relation to that cause, but we are always different.

This is where Mayavada fails. It does not properly recognize individuality. We can use the authority of the same Krishna to dispel the illusion. If there were only unity, if there was no such thing as division, then the promise of liberation would have to mean a loss of identity. It would mean that everything eventually merges into an attribute-less light, which is also an extinguishing of individual identity.

The problem is that Shri Krishna says the exact opposite. By following transcendental knowledge, wisdom known as jnana, the end-result is attaining a nature similar to the Almighty. I can become like Krishna, who is above duality. He is free from false ego. He is not subject to birth and death. He is not in illusion.

I can become like Krishna, but I do not become Krishna. If the Mayavada philosophy were valid, Krishna would promise that Arjuna would become Krishna. They would become a singular force. That would be the ultimate goal of liberation.

“Lord Chaitanya instructed the mass of people in the sankhya philosophy of achintya-bhedabheda-tattva, which maintains that the Supreme Lord is simultaneously one with and different from His creation. Lord Chaitanya taught this philosophy through the chanting of the holy name of the Lord.” (Shrila Prabhupada, Chaitanya Charitamrita, Preface)

The conclusion of Bhagavad-gita is that Arjuna acts a certain way and Krishna acts in His own way. The two are together, moving on parallel lines. There is individuality, but also oneness. Therefore, Chaitanya Mahaprabhu describes the relationship between the individual and Divinity as achintya-bhedabheda­-tattva. Simultaneous oneness and division in a manner impossible to conceive.

The many shlokas describing oneness pertain to the concept of Brahman. The Almighty is everywhere. To think that any space is absent His influence is foolishness. There can never be true separation. We only think that we are different, and therefore we require constant reminder of the advaita principle. The truth of the advaita principle does not invalidate the duality, in the fixed presence of the Supreme Lord, who is never subject to illusion.

In Closing:

Dvaita and advaita to apply,
Never on just one to rely.

Unity in the division seeing,
But individual is each being.

When liberation to achieve,
A nature like Krishna to receive.

But never His identity won,
Warrior and driver moving as one.