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In аthe аpast аmany acaryas vaisnavas have аwriten аbooks аto Н

defeat Mayavadis, but again the Mayavadis have again writen books Н to аcounter the Vaisnavas. But the style that Srila Jiva аGoswami Н uses no one had shown any counter-arguments. No body in the last Н 500 аyears have dare to speak against his аcommentaries, аbecause Н the аlogic аstyle which he follows either they have to аread аand Н accept it or else they have to close it and go away.

This аis аthe main logic and we should аunderstand аit аvery Н

carefully аbecause it will make easier to understand аhow аSrila Н Jiva Goswami propounds his philosophy in the latter books.

Then he says "I have analized the heart of the speaker, аSri Н

Sukadeva аGoswami, аnow let us see what the writer аhas аto аsay, Н because sometimes the speaker can give his own ideas and that аis Н not the idea of the writer." Therefore he analizes the samadhi of  iyogena manasi samyak pranihite 'male /  He saw Lord Krsna along with His potenН cies, which means Radharani, His associates, His abode..., everyН thing. That is 'purnapurusam'. All Vaisnavas say that only аKrsna Н can be 'purnapurusa' because the others are not purna-tattva.

Not аonly he saw Krsna but he also saw Maya. аThis аdefeats Н

Mayavadi аphilosophy, аbecause their аphilosophy аpropounds аthat Н there is only one truth, Brahman, and that has not potencies. аIt Н has no form, no qualities, no characteristics, no potencies. аBut Н he аsaw аthe Lord with all His potencies, аincluding аMaya. аThis Н means that Maya is also part of the Lord's potencies which аmeans Н that it is not mitya, false. It is eternal as Brahman is eternal. He also saw the living entity. In the impersonal philosophy аdoes Н not аhave any independent existence. Jiva is nothing but аBrahman Н confused. аWhen аBrahman becomes****? that is called аJiva. аWhen Н Brahman аstarts аthinking "I don't know who am I", when аit аgets Н covered by Maya he thinks "I am this, I am that..., I am a living Н entity." аBut аhe says that he saw the living entity but аhe аwas Н bewildered by Maya. He also says that he didn't see 'purnapurusa' Н bewildered аby аMaya. It is only the Jiva аthat аwas аbewildered. Н Therefore аit аis аnot that Brahman was bewildered аby аMaya аand Н became аJiva, because it was only the Jiva who was bewildered аby Н Maya.

And what is that bewilderement? jiva atmanam trigunatmakam, Н

he аthinks аhimself made of the three modes of аmaterial аnature, Н that аhe is the body, subtle or gross. Paro 'pi manute а'nartham, Н although he is 'para', transcendental, he thinks himself а'tatkrН tam аcabhipadyate', and then he becomes involved in аwhatever аhe  of this аcondiН tioning. And the solution is not "aham brahmasmi, aham brahmasmi" Н so аon, аso аon.... He says а"anarthopasamam аsaksad аbhaktiyogam Н adhoksaje". аThis аanartha, or this conditioning аof аthe аliving Н entity аcan аbe removed by performing direct аdevotional аservice Н unto а"adhoksaja". And 'lokasyajanato vyasas cakre аsatvatasamhiН tam', this was not known to people. People only knew that if аone Н wants аto аbecome mukta, or liberated, then he has to аsay а'aham Н brahmasmi', аso аon, so on.... But he says аthat а'lokasyajanato' Н that аwhat was not know to people is that if one аperforms аdevoН tional аservice unto adhoksaja, then he becomes free аfrom аanarН thas.

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