Our Siddhanta on one Page: Essential and vital Thesis about Tattvas from Bhaktimath.

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Truth is conceived in many layers resting on each other. This can be compared with the layers of sediments resting on each other. Now, if something is wrong with the lower layers of the sediments we get a sinkhole and the above layers get destroyed in course of time. The same thing happens with Tattvas, truths, paradigms and the resulting actions, lifestyles, political and institutional opinions and so on. Lets say we have accepted the Tattvas of the qualities and position of the soul, Karma and reincarnation, creative design by an all good creator, and a universal timeless i.e. natural scale of ethics in the form of the three Gunas and so on as described in the Bhagavad Gita. However, we still have a big philosophical sinkhole in which we can slip in! This sinkhole is described by the saints as Mayavada i.e. nihilism i.e. impersonalism. - Thesis No 1 builds on a quote from Srila Bhaktisiddhanta Sarasvati: "This world is only lacking one thing, devotion to Krsna." If we reverse this sentence: The only problem in this world are our Mayavad-tendencies. Or better: The only problem in the entire universe from which all other problems emanate are our Mayavad-tendencies. Or even better: The only thing what is between us and our total spiritual breakthrough are our own Mayavad-tendencies! - Thesis No 2: Since God is good (Visuddha Sattva), from God only comes the good and the good comes only from God, our contact, our connection and interaction with exploitative passion (Raja) and destructive ignorance (Tama) is ONLY possible if WE build a wall of impersonalism (Mayavad) against the Source of the All-good (Vishuddha Sattva). - Thesis No 3 of the Bhaktimath.com is: Mayavada i.e. nihilism i.e. impersonalism is the root cause of all problems; its the cardinal maha sinkhole which stops our spiritual progress and leads to wrong paradigms and resulting actions. - Thesis No 4 is actually an observation: The Bhagavad Gita is liked by the theists and the Mayavadis! Naturally the big question is here: Are the two camps totally separated or is there a huge grey area in between? - Thesis No 5: Our thesis of Bhaktimath.com is: There is a huge grey area in between; some of it is quite a dark grey although it considers and promotes itself to be white, and; Mayavadi-tendencies are sneaking in trough all the gaps! - Thesis No 6: If the Bhagavad Gita can be interpreted in a theistic- and in a Mayavadi-way, so can also its contends be interpreted in both ways for example universal, timeless, and natural scale of ethics in the form of the three Gunas, on which the Bhagavad Gita dedicates roughly three to four chapters. - Thesis No 7: The Mayavadi interpretation of ethics is: Since everything is one (or nothing) and everything else is just an illusion (Maya, Neti-Neti) the good is as bad as the bad and the bad is as good as the good, and so are all three Gunas an illusion. Or as a Mayavadi from Switzerland said once: Also Sattva-Guna is demoniac! and he said too: If one gives to the state of health in the least preference relative to the state of the disease, this already projecting one self into in the outer duality of material existence. (These quotes are from a Swiss-Monk who looks like a Hare Krishna!) - Thesis No 8: Many Hare Krishnas believe in that Mayavadi interpretation of the three Gunas, they believe that SattvaGuna and Vishudda-Sattva have no relationship to each other: Spiritual Vishuddha Sattva is something completely different to material Sattva Guna! (Guru and exsanyasi Hare Krishna preacher). The resulting relativism is displayed then in the introduction of dancing Rudras and Shiva-Lingas as objects of decoration in the temples and on the altars. - Thesis No 9: The theistic (bhakti) interpretation is: The three Gunas (Sattva Guna = goodness, Raja Guna = exploitive passion, and Tama-Guna = destructive ignorance) ARE ALWAYS mixed in the material world, but the transcendental above is pure Sattva i.e. Vishuddha Sattva (without the word Guna) and Sat, Cit, Ananda, Sat = ultimate, eternal being, Cit = pure consciousness, and Ananda = perfect pure bliss. Sattva stems from the root Sat = eternal, pure and unmixed existence). Vishuddha Sattva is the characteristics of the Absolute. Vishuddha Sattva means: The Absolute is all-good! Her / His qualities are in absolute purity and Her / His qualities are shining directly into the Guna-mixture of our material world as the following synonyms of Sattva: Existence, maintenance, truth, knowledge, peace, love, peace, happiness, purity, cleanliness, beauty, aesthetics, light, illumination, charity, cheerfulness, health (healing from Anarthas), altruism, equanimity, the greater ability to differentiate between things, control over the mind, control over the senses and control over the tongue, tolerance, patience, fulfillment of duty, love of divine order i.e. orderliness, satisfaction (even in adverse situations), forgiveness, care, generosity, honesty, self-control, equilibrium, trust, feelings of responsibility, modesty and ease, non-complication, etc. (Out of Bhagavad Gita, Chapter 14-18 and Bhagavad Purana 11.25.25) and they get here mixed with Raja and Tama in various degrees which is always transforming and modifying. This knowledge is supported in a Sanskrit-verse in the Bhagavad Purana (SB 12.8.46 and in the purports to this verse in the Bhakti Sandarba of Jiva Goswami): 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" (exploitive passion) or "Tama-Guna" (destructive ignorance) as Your direct energies but to be the material, INDIRECT (and temporary) manifestation of Your Divine. Since God is good, from God only comes the good and the good comes only from God, our contact, connection and interaction with exploitative passion and destructive ignorance (plus the 20 synonyms of Raja and Tama Guna, see on Bhaktimath.com) is ONLY possible if WE build a wall of impersonalism (Mayavad) against the Source of the All-good (Vishuddha Sattva). We are (under all our many temporary coverings) a spiritual soul and this is the jewel which reflects the goodness of the Absolute and this faith in the strength of the good and the strength of the All-Good is the purifying paradigm to uncover i.e. clean our jewel and to feel the divine transformative potency for our spiritual brake trough, inner peace and devotion!