How do we refute the Mayavadi interpretation of ‘om purnam adah’?

Transcript

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Question, how do we refute the Mayavadi interpretation of the words Om Purnamadah Purnamidam? They say that the unmanifested Brahman is the source of the manifested Brahman and unmanifested person Brahman is nirguna and a manifested Brahman is saguna. So, this verse comes in the Vajasnaya portion of the Yajur Veda and it describes So, Shri Baldev Diyabhushan analyzes this in the Govinda Bhashya and he describes Om Purnamadaha. What does it mean? Now, if we look at the just the Sanskrit of the verse itself, Om Purnamadaha, whatever that is being referred to that is complete and Purnamidam, this is complete.
So, now, Shri Prabhupada explained that this refers to the material world and he explains how this material world is also complete. There can be alternative meanings also. So, the Mayavadis may argue that Om Purnamadaha, that absolute to this complete refers to the unmanifested Brahman and idam refers to the unmanifested Brahman, their idea of the various forms that people worship in this world.
But then the key question that arises is that these forms are described as Purnam. The Mayavadi idea is that the forms are temporary, illusory and one has to ultimately go beyond the forms to the absolute truth which is impersonal. But that idea is not supported by this because even the emanation that is perceived, Purnamidam, is described as complete.
So, therefore, risky. This does not support the Mayavadi interpretation at all. If the Purnamidam also refers to the Lord, then what it refers to is that there is the Lord, Purnamadaha and Purnamidam, the Lord who is present in the spiritual world and the Lord who manifests in the material world.
Both are Purnam. The Lord does not have to take on a material body or deplete himself in any way when he comes in the material world because he comes by his internal energy and so he is not affected by maya in any way, by the external energy at least. So, therefore, Om Purnamidah Purnamidam, that means that Lord who in the spiritual world is performing Raas Leela and is complete and perfect, Baldev Dabhojan explains, that same Lord descends to this world, Purnamidam and when he performs the Raas Leela over here, he is perfect and complete here also.
No, the activities of the Raas Leela, if they are done by some ordinary mortal being, they will be considered to be immoral. But when Krishna performs them, they remain perfect and complete. So, whatever forms manifest from the Lord, that one Lord who is there in the spiritual world, he manifests in one form, manifests as Krishna over here and that Krishna manifests as unlimited Krishnas when the Raas Leela is being performed.
Purnat Purnamudachyate and Purnasya Purnamadaya, that even when Krishna manifests in this world still, Purnamevamashishyate, it is not that the Goloka becomes empty. Krishna is there in Goloka performing pastimes also and he expands himself to be here. So, in this way, actually this world doesn’t at all support the Mayavadi idea that there is a lower level Brahman which comes from a higher level Brahman, but rather that whatever manifestation of the absolute truth is present in the spiritual world, is present in the unperceivable realm for us, that manifesting of the absolute truth in the same completeness and perfection manifests in the perceivable realm for us when he descends as the Avatar, as Purva Veda.
So, in this way, it actually very clearly supports the completeness and perfection of the manifestations of the Lord in this world and that is a clear personalist Vaishnav understanding, not at all