Srila Veda Vyas compiled the Vedant Sutras, and in order to explain their actual purport compiled the Srimad Bhagavatam which was a natural commentation of the Sutras. Sadly, however, the Mayavada Bhashya of Adi Shankaracharya is today read as the most prominent understanding of the Sutras. There is not much point in getting into the specifics of how the subsequent Acharyas defeated Shankaracharya ji's Mayavada. However, it becomes important to understand an adaptation of the Srimad Bhagavatam, more specifically the pastimes of Lord Shri Krishna.
Sagar's Ramayan is better made in this sense, as it adheres to the original epic of Valmiki and the later work of Tulsidas ji. However, this adaptation takes too many liberties in order to introduce drama. The worse part however is trying to introduce "advaita vada" in a significant work which discards the philosophy. Sagar makes Mata Yashoda say dialogues explaining Advaita Vada and even allows Krishna to sermon Radha Mata on the glories of the deviant philosophy. If this was less, Sagar, in his commentaries tries to lecture on Advaita Philosophy.
It is sad for an adaptation which extends gratitude to HDG Srila Prabhupada in the title card of every episode to interpret the pastimes of Lord Krishna in the light of Mayavada philosophy. It would have been better if Ramanand Sagar for once would have read through Prabhupada's own elaborate summary on the tenth canto of the Srimad Bhagavatam called "Krsna The Supremw Personality of Godhead" (a copy of which he carries in the introduction episode). In the book, Prabhupada has sincerely snubbed the mayavadis and established the principles of Sanatana dharma without the tinge of mental speculation that advaitavada propounds.
Apart from the inaccurate philosophy that Sagar pushes down the throat of the viewers (of complete oneness and non-duality between jivatma and paramatma) the series in itself, in order to add masala, introduces events that are not even mentioned in bonafide scriptures. It is sad to find Sagar depict Radha Mata affected by material affliction (even though She is Herself the Para-Prakriti Yogamaya). I can go on and on about this, but there's not much point. Even the Bhagavad Gita episodes have been spoilt by detailing how the soul merges into the complete whole and loses its sense of pure I-ness.
Sagar's Ramayan is better made in this sense, as it adheres to the original epic of Valmiki and the later work of Tulsidas ji. However, this adaptation takes too many liberties in order to introduce drama. The worse part however is trying to introduce "advaita vada" in a significant work which discards the philosophy. Sagar makes Mata Yashoda say dialogues explaining Advaita Vada and even allows Krishna to sermon Radha Mata on the glories of the deviant philosophy. If this was less, Sagar, in his commentaries tries to lecture on Advaita Philosophy.
It is sad for an adaptation which extends gratitude to HDG Srila Prabhupada in the title card of every episode to interpret the pastimes of Lord Krishna in the light of Mayavada philosophy. It would have been better if Ramanand Sagar for once would have read through Prabhupada's own elaborate summary on the tenth canto of the Srimad Bhagavatam called "Krsna The Supremw Personality of Godhead" (a copy of which he carries in the introduction episode). In the book, Prabhupada has sincerely snubbed the mayavadis and established the principles of Sanatana dharma without the tinge of mental speculation that advaitavada propounds.
Apart from the inaccurate philosophy that Sagar pushes down the throat of the viewers (of complete oneness and non-duality between jivatma and paramatma) the series in itself, in order to add masala, introduces events that are not even mentioned in bonafide scriptures. It is sad to find Sagar depict Radha Mata affected by material affliction (even though She is Herself the Para-Prakriti Yogamaya). I can go on and on about this, but there's not much point. Even the Bhagavad Gita episodes have been spoilt by detailing how the soul merges into the complete whole and loses its sense of pure I-ness.