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The Anti-Mayavad Verse SB 12.8.46:
Published on on September 20, 2014
The three Gunas of Vedic Philosophy are the timeless, natural and universal applicable standard and
scale of theistic ethics. That’s why we hardly here about the three Gunas in Buddhism, because, as
we see in the following verse, the Tattva of the three Gunas defeats the philosophy of both Mayavad
and Buddhism. However, the impersonal (Mayavadi) interpretation of the three Gunas is: "All three
Gunas are equally Maya (Illusion – Neti Neti – not this and not that): The good is as bad as the bad
and the bad is as good as the good and so both are just an Illusion!" (In order to reach oneness, it is
an illusion to differentiate between the dark side and the bright side of the force). In Buddhist secret
writings of the Kalachakra Tantra it is mentioned that the monk has to learn at his topmost level of
meditation how to steal, kill and rape, because then he can realize that (since everything is nothing /
one) the good is in the material duality just as much an illusion as the bad. The infamous Machiavelli
with his "The Prince" had similar views, and that’s why he is so popular: The nihilistic (impersonal)
monism is the way how you can act very badly with a good conscience. The ethics of the illuminatimasonic elites of our modern society, the dictatorship of relativism and the (in our days so popular
but emotionally suicidal) Zen-religion of the Samurai are all symptoms of this nihilistic impersonal
philosophy which is rejected by the Tattva (reality) of the three Gunas:
Bhagavad Purana 12.8.46:
“The place of fearlessness and spiritual happiness can be reached by pure virtue (Sattvam = Divine
healing energy i.e. divine transformative love).
The Yogi of devotional love considers this mode to be a DIRECT manifestation of Your personal
Divine, but they never consider "Raja-Guna" (exploitative passion) or "Tama-Guna" (destructive
ignorance) as Your direct energies but to be the material, INDIRECT (and temporary) manifestation of
Your Divine.”
Jiva Goswami in his Bhakti Sandharba about Bhagavad Purana 12.8.46:
Anuccheda 103 / 38: “In these words the Lord's form is described as not different from the mode of
goodness. How is this mode of goodness described? It is pure goodness (Sattvam Visuddham). It is
described as pure because it is completely free from the slightest touch or mixture of the material
modes of passion or ignorance. It is the Lord's internal potency. It is supremely pure because it is
not touched by even the smallest particle of matter.
A.C. Bhaktivedanta Swami Prabhupada about the Bhakti Sandharba:
The second sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal
Brahman and localised Paramatma, and describes the spiritual world and the domination of the mode
of goodness devoid of contamination by the other two material modes. In other words, there is a
vivid description of the transcendental position known a Suddha-sattva. Material goodness is apt to
be contaminated by the other two material qualities - ignorance and passion - but when one is
situated in the suddha-sattva-position, there is no chance for such contamination. It is a spiritual
platform of pure goodness. The potency of the Supreme Lord, and the living entity, is also
described, and there is a description of the inconceivable energies and varieties of energies of the
Lord. The potencies of the Lord are divided into categories - internal, external, personal, marginal,
and so forth. There are also discussions of the eternality of Deity worship, the omnipotence of the
Deity, His all-pervasiveness, He is giving shelter to everyone, (From the introduction of Srila Jiva
Gosvami’s Sri Bhagavat-sandarbha, An Essay on Bhagavan, Volume One)