Sariraka-bhasya: Difference between revisions
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Latest revision as of 19:16, 6 July 2017
"Sariraka-bhasya"
Subcategories
This category has the following 3 subcategories, out of 3 total.
D
Pages in category "Sariraka-bhasya"
The following 46 pages are in this category, out of 46 total.
A
- A sannyasi, a transcendentalist, must read the Vedanta-sutra regularly, but he should not read the Sariraka-bhasya. This is the conclusion of Sri Caitanya Mahaprabhu
- According to Mayavadis, Vedanta refers to the Sariraka commentary of Sankaracarya. When impersonal philosophers refer to Vedanta & the Upanisads, they are actually referring to the commentaries of Sankaracarya, the greatest teacher of Mayavadi philosophy
- According to Sadananda Yogindra, the Vedanta-sutra and Upanisads, as presented by Sri Sankaracarya in his Sariraka-bhasya commentary, are the only sources of Vedic evidence
- All the sannyasis of the Sankara-sampradaya enjoy seriously studying the Vedanta-sutra with the Sariraka-bhasya commentary. It is said, vedanta-vakyesu sada ramantah: "One should always enjoy the studies of the Vedanta-sutra"
- Anyone familiar with such sutras must be aware of the Vedanta-sutra, which is well known among scholars by the following additional names: (1) Brahma-sutra, (2) Sariraka, (3) Vyasa-sutra, (4) Badarayana-sutra, (5) Uttara-mimamsa and (6) Vedanta-darsana
G
- Generally people very much appreciate this Sariraka-bhasya, or impersonal description of the Vedanta-sutra, but all commentaries that are devoid of devotional service to Lord Visnu must be considered to differ in purport from the original Vedanta-sutra
- Generally the Mayavadis emphasize the commentary made on the Vedanta-sutra by Sankaracarya, the Sariraka-bhasya, but that is not the original commentary on Vedanta-sutra
- Generally, these Mayavadis give prominence of the comment given by Sankaracarya about Brahma-sutra, Sariraka-bhasya. But that is unnatural. The natural commentation is given by the author himself, Vyasadeva
H
- He (Sankaracarya) wrote his Sariraka-bhasya, and his so-called followers deprecated the Bhagavatam as some "new" presentation. One should not be misled by such propaganda directed against the Bhagavatam by the Mayavada school
- He (Sri Caitanya Mahaprabhu) said, mayavadi-bhasya sunile haya sarva-nasa: (CC Madhya 6.169) "If one hears the Sariraka-bhasya of Sankaracarya, he is doomed"
I
- If one indulges in hearing the Sankarite Sariraka-bhasya, he will certainly be bereft of all real knowledge
- In his Sariraka-bhasya Sankaracarya has increased the misunderstanding of the monists
- In spite of Svarupa Damodara's protest, Bhagavan Acarya continued, "We are all fixed at the lotus feet of Krsna with our hearts and souls. Therefore the Sariraka-bhasya cannot change our minds"
- It appears that Gopala Bhattacarya, the younger brother of Bhagavan Acarya, had studied Vedanta according to the way of the Sariraka-bhasya, which expounds the Mayavada philosophy of the impersonalists
- It is not a fact that there is nothing more than Sankaracarya's Sariraka-bhasya. There are other Vedanta commentaries, written by Vaisnava acaryas, none of whom follow Sri Sankaracarya or accept the imaginative commentary of his school
S
- Sankara's commentary on Vedanta-sutra, known as Sariraka-bhasya, is very much adored by the impersonalist scholars, but commentaries written on the Vedanta from materialistic point of view are completely adverse to the transcendental service of the Lord
- Sarvabhauma Bhattacarya intended to convert Caitanya Mahaprabhu, who was a Vaisnava sannyasi, into a Mayavadi sannyasi. He therefore made this arrangement to instruct Him in the Vedanta-sutra according to the Sariraka commentary of Sankaracarya
- So-called Vedantists are simply reading this Sariraka-bhasya. They are not reading other bhasyas, like the Srimad-Bhagavatam, which is natural. And they are cheating people. That's all
- Sri Caitanya Mahaprabhu approved of a sannyasi’s reading the Vedanta-sutra, or Brahma-sutra, but He did not approve the Sariraka commentary of Sankaracarya
- Sri Caitanya Mahaprabhu, however, accepted the direct meaning of the Vedanta philosophy and thus defeated the Mayavada philosophy immediately. He opined in this connection that anyone who follows the principles of the Sariraka-bhasya is doomed
- Sri Sankaracarya gave up the direct method of Vedic knowledge and tried to present a meaning which is indirect. It is with this purpose that he wrote his Sariraka-bhasya commentary on the Vedanta-sutra
- Srimad-Bhagavatam is the real commentary on the Vedanta-sutra. Unfortunately, if one is attracted to Sri Sankaracarya's commentary, Sariraka-bhasya, his spiritual life is doomed
T
- The entire system of Vaisnava activities is based on Vedanta philosophy. Vaisnavas do not neglect Vedanta, but they do not care to understand Vedanta on the basis of the Sariraka-bhasya commentary
- The Mayavada commentary Sariraka-bhasya is like poison for a Vaisnava. It should not be touched at all
- The Mayavadi sannyasis also study the Vedanta-sutras, but use their own commentary, called Sariraka-bhasya, written by Sankaracarya. BG 1972 purports
- The Mayavadi Vedantists do not care to read these Vaisnava Vedanta-bhasyas. They simply read Sariraka-bhasya and call themselves Vedantists
- The Mayavadi Vedantists follow the impersonal commentary of Sankaracarya, Sariraka-bhasya. But there are other commentaries on the Vedanta-sutra
- The philosophers known as kevaladvaita-vadis generally occupy themselves with hearing the Sariraka-bhasya, a commentary by Sankaracarya advocating that one impersonally consider oneself the Supreme Lord
- The reason (the Mayavadi Vedantists read only one commentary named Sariraka-bhasya but not Vaisnava Vedanta-bhasyas) is that they want to read something that will confirm their illusion that they are God
- The sannyasis must read the Vedanta-sutra to establish their final conclusions concerning Vedic knowledge. Here (in CC Madhya 6.120), of course, the Vedanta mentioned is the commentary of Sankaracarya, known as Sariraka-bhasya
- The spiritual master of Lord Caitanya suggested that it is better that one not study the Sariraka-bhasya of Sankaracarya, for it is very harmful to people in general
- The Vedantists are simply reading the Sariraka-bhasya. They are not reading other bhasyas, such as the Srimad-Bhagavatam, which is the natural commentary. And they are cheating people. That's all
- 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
V
- Vaisnavas do not neglect Vedanta, but they do not care to understand Vedanta on the basis of the Sariraka-bhasya. Therefore, to clarify the situation, Caitanya, with the permission of the Mayavadi sannyasis, wanted to speak regarding Vedanta philosophy
- Vedanta refers to the essence of Vedic knowledge, and it is not a fact that there is nothing more than Sankaracarya’s Sariraka-bhasya