Buddha and Sankaracarya: Difference between revisions
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Latest revision as of 18:27, 24 June 2017
"Buddha" |"Buddha's" |"Buddhadeva" |"Buddhism" |"Buddhist" |"Buddhists" |"Sankara" |"Sankaracarya" |"Sankaracarya's"
Query: "buddh* sankara*"@40
Pages in category "Buddha and Sankaracarya"
The following 23 pages are in this category, out of 23 total.
1
A
- Actually there is no fault on the part of Sankaracarya. He simply carried out the order of the Supreme Personality of Godhead. He had to imagine some kind of interpretation, and therefore he presented a kind of Vedic literature that is full of atheism
- All the interpretations of Sankaracarya are imaginary. Such imaginary interpretations are verbally accepted by learned scholars, but they do not appeal to the heart
B
- Both Lord Buddha and Acarya Sankara paved the path of theism, and Vaisnava acaryas, specifically Lord Sri Caitanya Mahaprabhu, led the people on the path towards a realization of going back to Godhead
- Buddha's philosophy: zero, sunyavadi; and Sankara's philosophy: nirvisesa-vadi, impersonal. So we defy these, nirvisesa-sunyavadi. But we have got all respect for them
S
- Sankara's philosophy of impersonalism and Lord Buddha's philosophy void is almost the same. Real life, real spiritual life is this Vaisnava philosophy
- Sankaracarya's theory states that the Absolute Truth is transformed. By accepting this theory, the Mayavadi philosophers denigrate Srila Vyasadeva by accusing him of error
- Some follow the Mayavada philosophy of Sankaracarya, and others follow Kapila's Sankhya philosophy or the mystic yoga system of Patanjali
- Sripada Sankaracarya has given his interpretation and imaginary meaning. It does not actually appeal to the mind of any sane man. He has done this to convince the atheists and bring them under his control
- Strictly speaking, both Buddhist philosophy and Sankara's philosophy are but different types of Mayavada dealing on the platform of material existence. Neither of these philosophies has spiritual significance
T
- The conclusion is that the import of the Vedanta-sutra is covered by the imaginary explanation of Sankaracarya. Whatever Sri Krsna Caitanya Mahaprabhu has said is perfectly true
- The subsidiary vibration tat tvam asi ("you are the same") is meant for the understanding of the living entity, but the principal vibration is omkara. Not caring for omkara, Sankaracarya has stressed the vibration tat tvam asi
- There are many other sages, like Sankaracarya, Gautama Muni, Narada Muni, etc., to whom we are indebted because we take advantage of their knowledge
- Thus Sri Caitanya Mahaprabhu criticized Sankaracarya's Sariraka-bhasya as imaginary, and He pointed out hundreds of faults in it. To defend Sankaracarya, however, Sarvabhauma Bhattacarya presented unlimited opposition