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sankaracarya | sankaracaryas | sankaracarya's | sankaracarya | sankaracaryas | sankaracarya's | ||
:Śaṅkarācārya | |||
Notes: "Sariraka-bhasya", "greatest of the impersonalists" | Notes: "Sariraka-bhasya", "greatest of the impersonalists" | ||
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[[Category:Personalities from Sri Caitanya Caritamrta]] | [[Category:Personalities from Sri Caitanya Caritamrta]] | ||
[[Category:Names of Acaryas]] | [[Category:Names of Acaryas]] | ||
[[Category:Names of Devotees of God]] | |||
[[Category:Names of Spiritual Masters]] | |||
[[Category:Mayavada]] | [[Category:Mayavada]] | ||
[[Category:All Categories - Vaniquotes]] | |||
Latest revision as of 09:24, 16 July 2020
sankaracarya | sankaracaryas | sankaracarya's
- Śaṅkarācārya
Notes: "Sariraka-bhasya", "greatest of the impersonalists"
Compiling notes:
- "Mayavada philosophy taught by Sripada Sankaracarya is an imaginary explanation of the Vedas"
- "Sripada Sankaracarya, who preached Mayavada philosophy and stressed the impersonal feature of the Absolute, also recommended that one must take shelter at the lotus feet of Lord Sri Krsna"
- "Sripada Sankaracarya preached the Mayavada philosophy for a particular purpose."
- "Sripada Sankaracarya has definitely accepted this, that Narayana is beyond the material creation and that all others are within the material creation."
- "Sripada Sankaracarya is considered to be the incarnation of Lord Siva for preaching godlessness to the Mayavadi philosophers."
- "Regarding Sankaracarya, it is understood that he was born in the year 608 of the Sakabda Era"
Subcategories Pages in category
This category has the following 8 subcategories, out of 8 total.
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Pages in category "Sankaracarya"
The following 426 pages are in this category, out of 426 total.
2
- Although Sankaracarya preached the false philosophy of Mayavada, Sri Caitanya Mahaprabhu nevertheless said that since he did it on the order of the Supreme Personality of Godhead, there was no fault on his part
- Even though Lord Siva appeared to preach Mayavada philosophy, at the end of his pastime in the form of Sankaracarya, he preached the Vaisnava philosophy: bhaja govindam bhaja govindam bhaja govindam mudha-mate
- Lord Caitanya said that direct commentaries on the Upanisads and Vedanta-sutra are glorious, but that anyone who follows the indirect path of Sankaracarya's Sariraka-bhasya is certainly doomed
A
- Acarya Sankara's philosophy of "pantheism," which has spread a perverted interpretation of the Vedanta maxim that the Supreme Spirit is omnipresent, nonetheless has a practical bearing on the above verse of Bhagavad-gita
- Acaryopasanam. The Sankaracarya even, although he is impersonalist, he has accepted Krsna as the Supreme Personality of Godhead, and what to speak of others
- Acaryopasanam: this information (krsnas tu bhagavan svayam) is not concocted, but is accepted by the acaryas in the disciplic succession. Although an impersonalist, Sankaracarya has accepted Krsna as the Supreme Personality of Godhead
- According to Bhagavad-gita, the existence of soul is accepted in the Vedic literature. Just like after Lord Buddha, Sankaracarya, Sankaracarya came. He gave hint about the spiritual nature of the soul, and he said, brahma satyam jagan mithya
- According to Lord Sri Caitanya Mahaprabhu, Sripada Sankaracarya preached the Mayavada philosophy for a particular purpose
- According to Mayavadi sannyasis, only one who takes sannyasa in the disciplic succession from Sankaracarya is a Vedic sannyasi
- 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
- According to Sankara's principles, a brahmacari of the Bharatic school is called Caitanya. However, although Sri Krsna Caitanya Mahaprabhu took sannyasa, He kept His brahmacari name and did not take up the title of Bharati
- According to Sankaracarya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed
- According to the regulation of the disciplic succession, one who wishes to enter the renounced order in Sankara’s sect must first be trained as a brahmacari under a bona fide sannyasi
- According to the Sankara sect, there are ten different names for sannyasis. Out of them, three names - Tirtha, Asrama and Sarasvati - are given to the sannyasis considered to be the most enlightened and cultured
- According to the Vedic literature & according to the great acaryas, the authorized persons versed in the knowledge of God in all ages, like acaryas Sankara, Ramanuja, Madhva, Visnu Svami, Caitanya, all unanimously agree that Krsna is the SPG
- Actually an ordinary human being cannot become Narayana. As the chief Mayavadi sannyasi, Sri Sankaracarya, says, narayanah paro ’vyaktat: “Narayana is not a creation of this material world. Narayana is above the material creation”
- Actually, Srila Sankaracarya's principles for the acceptance of sannyasa were very strict, but later the so-called Mayavadi sannyasis became degraded because of their false philosophy, which propounds that by accepting sannyasa one becomes Narayana
- After accepting sannyasa, Sankaracarya stayed with his spiritual master for some days. He then took his permission to go to Varanasi, and from there he went to Badarikasrama, where he stayed until his twelfth year
- After attaining this (amorous love) experience, he (Sankaracarya) wanted to discuss erotic principles with Ubhaya-bharati, but without hearing his discussion she blessed him and assured the continuous existence of the Srngeri-matha
- After Buddha, His Holiness Sankaracarya appeared to drive away Buddhism, and he established again Vedic religion. But that Vedic religion, being impersonal, that is also not Vedic religion
- After Sankaracarya came Sadananda-yogi, who claimed that the Vedanta and Upanisads should be understood through the commentaries of Sankaracarya. Factually, this is not so
- All great sages of the world - like Lord Krishna, Lord Buddha, Lord Christ, Hazrat Mohammed, Acarya Sankara, Acarya Ramanuja, Lord Caitanya - all lived for enlightening men in this culture of human spirit
- All the beauty a woman can display is only a combination of flesh and blood. Sri Sankaracarya has advised all persons not to be attracted by the interaction of flesh and blood; they should be attracted by the real beauty in spiritual life
- All the important acaryas of the modern age - namely Sankaracarya, Ramanujacarya, Madhvacarya, Visnu Svami and Nimbarka - advented themselves in these Dravida provinces. Lord Caitanya, however, appeared in Bengal, which is part of the five Gauda-desas
- 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"
- All these two groups (of Sankaracarya and Vaisnavas), following the Vedic principles, they accept Krsna as the SPG. So far India's authoritative persons are concerned, there is no two opinions, that Krsna is not God. Both of them accept Krsna the SP
- All were converted into devotees of Lord Caitanya, even the mlecchas and yavanas. Only the impersonalist followers of Sankaracarya evaded Him
- Although Lord Siva, in the form of a brahmana (Sankaracarya), preached the false philosophy of Mayavada, Sri Caitanya Mahaprabhu nevertheless said that since he did it on the order of the Supreme Personality of Godhead, there was no fault on his part
- Although Sankara attempted to cover the Supreme Lord by his Mayavada philosophy, he was simply following the order of the Supreme Lord. It should be understood that his teachings were a timely necessity but not a permanent fact
- Although Sankara was attempting to cover the Supreme Lord by his Mayavadi philosophy, he was simply following the order of the Supreme Lord. It should be understood that his teachings were a timely necessity but not a permanent fact
- Although the Supreme Lord maintains everything created by His expansion of energy, He always remains separate. This is accepted even by Sankaracarya, the great advocate of the impersonal form of the Absolute
- Among his (Sankaracarya's) many disciples, his four chief disciples are Padmapada, Suresvara, Hastamalaka and Trotaka. After departing from Varanasi, Sankaracarya went to Prayaga, where he met a great learned scholar called Kumarila Bhatta
- Among these expansions (Vasudeva, Sankarsana, Pradyumna and Aniruddha), Vasudeva is considered the origin of the material nature. Therefore Sankaracarya says that Sankarsana, Pradyumna and Aniruddha must be creations of that original cause
- An effeminate husband, simply being attracted by the external beauty of his wife, tries to become her most obedient servant. Sripada Sankaracarya has therefore advised that we not become attracted by a lump of flesh and blood
- Anyone in the mode of goodness who happens to hear this Mayavada philosophy falls down, for when I (Siva as Sankaracarya) teach Mayavada philosophy I say that the living entity and the Supreme Lord are one and the same
- As a brahmana boy, I (Siva as Sankaracarya) manufacture this philosophy in the Age of Kali to mislead the atheists. Actually, the Supreme Personality of Godhead has His transcendental body, but I describe the Supreme as impersonal
- As confirmed in Bhagavad-gita envious speculators are without knowledge and are surely condemned life after life. They unnecessarily take shelter of Sripada Sankaracarya, but he was not so drastic as to commit an offense at the lotus feet of Lord Krsna
- As Sankaracarya exhibited himself: he was living underneath a tree, thrice, four times taking bath. Very kathin (difficult) vairagya. Aruhya krcchrena. But if they do not approach Krsna, then there is chance of falling down
- Aside from omkara, none of the words uttered by the followers of Sankaracarya can be considered the maha-vakya. They are merely passing remarks
- At least in India there are many great acaryas - Ramanujacarya, Madhvacarya, Visnu Svami, and even Sankaracarya and Guru Nanak. All of these have accepted Krsna as the Supreme Personality of Godhead. Why, then, should we reject Him
- At that time (when Madhvacarya’s devotion to the Lord and his erudite scholarship became known throughout India) the followers of Sankaracarya were afraid of Madhvacarya’s rising power, and they began to tease Madhvacarya’s disciples in many ways
- At the end of the month of January in the year 1432 sakabda (A.D. 1510), Sri Caitanya Mahaprabhu accepted the sannyasa order from Kesava Bharati, who belonged to the Sankara-sampradaya
B
- Because a sannyasi in the Sankara-sampradaya thinks that he has become the Supreme, Lord Caitanya, wanting to avoid such a misconception, kept the name Sri Krsna Caitanya, placing Himself as an eternal servitor
- Because Sankaracarya wanted to establish the doctrine of monism, he had no alternative but to interpret the Vedanta-sutra in a different way
- Because the whole aim was to get away the existence of God, therefore all the Vedic literature was . . . were interpreted by Sankaracarya in his own way. Still it is going on
- Being conscious of his position, he did not comment on the Srimad-Bhagavatam
- Bhagavad-gita is also religion. Great authorities like Ramanujacarya, Madhvacarya, Visnu Svami, Lord Caitanya, Sankaracarya, & so many others have accepted Bhagavad-gita as the supreme principle of religion and Krsna as the SPG. There is no doubt about it
- Brahmananda Bharati belonged to the Sankara-sampradaya - The title Bharati indicates a member of one of that sampradaya’s ten classes of sannyasis
- Buddha philosophy was driven out. The Sankara, impersonal, philosophy was established
- 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
- By accepting such a secondary word (tat tvam asi) and leaving aside the principal vibration (omkara), he (Sankara) has given up a direct interpretation of the scripture in favor of his own indirect interpretation
- By mundane scholarship Sankaracarya has tried to obscure the actual meaning of the Vedanta-sutra. Not only has Sankaracarya done this, but all authors who attempt to give their own views of necessity misinterpret Vedanta-sutra
- By word jugglery he (Sankaracarya) has tried to prove that the individual identities of the living entities and the material world are illusory, and he has cited the examples of mistaking a rope for a snake or an oyster shell for gold
- By word jugglery, Sankaracarya tried to create an illusory presentation of the Supreme Personality of Godhead in His relationship with the living entities and the cosmic manifestation
C
- Caitanya Mahaprabhu presented himself in this way: I am a great fool & do not have knowledge of right & wrong. In order to understand the real meaning of the Vedanta-sutra, I never followed the explanation of the Sankara-sampradaya or Mayavadi sannyasis
- Caitanya Mahaprabhu says that Buddha philosophy is atheism undoubtedly, but Sankara philosophy is dangerous atheism because he is accepting Vedanta, but he is preaching atheism
- Caitanya said that direct commentaries on the Upanisads and Vedanta-sutra are glorious, but that anyone who follows the indirect path of Sankaracarya's Sariraka-bhasya is certainly doomed
- Considering the quadruple forms of the absolute PG, known as Vasudeva, Sankarsana, Pradyumna & Aniruddha, the impersonalists, headed by Sankaracarya, have interpreted the aphorisms of the Vedanta-sutra in a way suitable for the impersonalist school
D
- Despite the fact that unlimited energy is always being generated, the Supreme Absolute Truth remains always the same. He is not affected by the emanation of unlimited energies. Sankaracarya has therefore incorrectly established his theory of illusion
- During the time of Lord Caitanya, the influence of Sankaracarya in society was very strong. People thought that one could accept sannyasa only in the disciplic succession of Sankaracarya
- During those days and also at the present, Vedanta philosophy is understood through the commentary of Sankaracarya, which is known as the Sariraka-bhasya
E
- Either party of Sankaracarya or the party of Vaisnava and acaryas, they take the Vedanta-sutra, the Vedanta philosophy, as the medium
- Even followers of Sankaracarya . . . Sankaracarya does not give anyone any recognition unless he's a sannyasi. That is the strict principle of Sankara-sampradaya
- Even Sankaracarya, the most elevated impersonalist, says in the beginning of his commentary on the Bhagavad-gita: narayanah paro ’vyaktat
- Even Sankaracarya, who is impersonalist, he also says, narayanah paro avyaktad: "The Supreme Personality of Godhead, Narayana, He is beyond this material creation." Narayanah parah avyaktad. Avyaktad anda-sambhavah
- Even scholars like Sankaracarya, who have different opinions from the Personality of Godhead, admit that Krsna is svayam bhagavan - Krsna is the Supreme Lord
- Even Sripada Sankaracarya recommends that a little knowledge in Bhagavad-gita and the drinking of a little quantity of Ganges water can save one from the punishment of Yamaraja
- Even Sripada Sankaracarya, the leader of the impersonalists, maintains that Narayana, or Krsna, is beyond this material creation. BG 1972 purports
- Even such an impersonalist as Acarya Sankara has said in the beginning of his commentation on the Bhagavad-gita that Narayana, the Personality of Godhead, is beyond the material creation
- Even the greatest impersonalist, Sankaracarya, has admitted, narayanah paro 'vyaktat
- Even the greatest impersonalist, Sankaracarya, has admitted: the material creation is caused by the avyakta, the impersonal manifestation of matter or the nonphenomenal total reservoir of matter, and Krsna is transcendental to that material conception
- Even though Lord Siva appeared to preach Mayavada philosophy, at the end of his pastime in the form of Sankaracarya, he preached the Vaisnava philosophy
- Even today in India these two classes of devotees still criticize each other, and especially in South India the followers of Ramanujacarya and the followers of Sankaracarya hold occasional meetings for understanding the Vedic conclusion
- Everyone accepts Him (Krsna), all the acaryas, Ramanujacarya, Madhvacarya, Sankaracarya, Lord Caitanya. So why don't you accept Krsna? Why you're searching after learned man? Here is the best learned man. Simple truth
F
- Footsteps of Sankaracarya
- For a detailed refutation of Sankaracarya’s arguments attempting to prove Sankarsana an ordinary living being, one may refer to Srimat Sudarsanacarya’s commentary on the Sri-bhasya, which is known as the Sruta-prakasika
- Further development. Sankara, he says: "No, matter is not all. This is false. Matter has grown on the platform of spirit." Brahma satyam jagan mithya
G
- 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
- Gita-bhasya, Sankaracarya's commentary on Bhagavad-gita
H
- Hari, or the Personality of Godhead, is the supreme transcendental person situated beyond the range of material affection. These statements are also confirmed even by Acarya Sankara
- He (God) is accepted as the Supreme Personality of Godhead by learned scholars & saints like Vyasadeva, Narada, Asita and Devala in the past & by Arjuna in the BG as by the acaryas like Sankara, Ramanuja, Madhva and Lord Sri Caitanya in the modern age
- He (Lord Buddha) converted practically the whole population of India, Buddhist. They gave up Vedic type of religion. Now this Sankaracarya's mission was to reestablish again Vedic culture and stop this Buddha philosophy
- He (Lord Visnu) is the supreme independent Personality of Godhead. This is admitted even by Sankaracarya: narayanah paro ’vyaktat - Gita-bhasya
- He (Sankaracarya) also has the audacity to say that Vyasa is mistaken
- He (Sankaracarya) has accused Srila Vyasadeva of being mistaken. In developing his philosophy of monism, therefore, he has established vivarta-vada, or the Mayavada theory of illusion
- He (Sankaracarya) has recommended five forms. The first form is Durga, Sakti. The second form is Surya, the sun, sun worshiper. And the third form is Ganesa, and the fourth form is Siva. And the fifth form is Visnu
- He (Sankaracarya) maintains that the material cosmic manifestation is mithya, or false, but this is a great blunder. If the Supreme Personality of Godhead is a fact, how can His creation be false
- He (Sankaracarya) propagated the Mayavada philosophy under the order of the Supreme Lord. We have already discussed this point in text 114 of this chapter: tanra dosa nahi, tenho ajna-kari dasa
- He (Sankaracarya) says narayanah paro 'vyaktat, or Narayana exists separately, apart from the impersonal creative energy
- He (Sankaracarya) took a month’s leave from Ubhaya-bharati and, by his mystic power, entered the body of a king who had just died. In this way Sankaracarya experienced the erotic principles
- He (Sankaracarya) was born of a widow; therefore he was not accepted in the society. So when his mother died, he called for the neighbors to help him for the funeral ceremony. Nobody came to help him, because he was considered a bastard
- 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"
- His (Sankaracarya's) father's name was Sivaguru, and he lost his father at an early age
- How then could the same person (Prabodhananda) meet Him (Caitanya) as a member of the Sankara-sampradaya in 1435 Sakabda, two years later
I
- I (Lord Siva as Sankaracarya) also explain the Vedanta-sutra according to the same principles of Mayavada philosophy
- I am not speaking my own views. I have got my acaryas, my teachers, Ramanujacarya, Sankaracarya, Madhvacarya. So it is all right. It is all right. I have got so many authorities. What authority you have got?
- If one accepts the existence of God, one certainly cannot establish the theory of monism. For this reason Sankaracarya refuted all kinds of Vedic literature that establishes the supremacy of the Personality of Godhead
- If one is actually serious to attain mukti, he must worship Lord Krsna. That is Sripada Sankaracarya's last instruction
- If you take the advice of great acaryas, just like Ramanujacarya, Sankaracarya and Lord Jesus Christ, everything, every man will say - Oh, there is God. There is God
- Imagining the living entity to be God, Sankaracarya has misrepresented all the mantras of the Vedanta-sutra with the motive of proving that there is no separate existence of the living entities and the Supreme Absolute Truth
- Impersonalists headed by Astavakra and later by Sankaracarya accept the impersonal Brahman effulgence as the cause of everything. According to their theory, the material manifestation is temporary and unreal
- Impersonalists like Sankaracarya recommend the worship of five forms, known as pancopasana, which include Lord Visnu
- In a list of temples and monasteries kept in Sankaracarya's monastery in Dvaraka, Bilvamangala is mentioned as the founder of the Dvarakadhisa temple there
- In all religions, temple worship and acceptance of authority are present. We may accept Krsna, or Lord Jesus Christ, or Jehovah, or Lord Buddha, or Sankaracarya, or Guru Nanak, but in any case acceptance of authority is required
- In answer to Sankaracarya's commentary on Vedanta-sutra 2.2.43, it must be said that the original Visnu of all the Visnu categories, which are distributed in several ways, is Mula-sankarsana. Mula means - the original
- In commenting on Vedanta-sutra 2.2.42, Sankaracarya has claimed that Sankarsana is a jiva, an ordinary living entity, but there is no evidence in any Vedic scripture that devotees of the Lord have ever said that Sankarsana is an ordinary living entity
- In explaining Vedanta I (Siva as Sankaracarya) describe the same Mayavada philosophy in order to mislead the entire population toward atheism by denying the personal form of the Lord
- In his commentary on Vedanta-sutra 2.2.42-45, His Holiness Sripada Sankaracarya has made a futile attempt to nullify the existence of these quadruple forms (of the Lord) in the spiritual world
- In his Sariraka-bhasya Sankaracarya has increased the misunderstanding of the monists
- In India all scriptures and great spiritual teachers, including Sankaracarya, an impersonalist, accept Krsna as the Supreme Lord
- In order to establish his doctrine of nonviolence, Lord Buddha flatly refused to believe in the Vedas, and thus, later on, Sankaracarya stopped this system of religion in India and forced it to go outside India
- In order to mitigate this troublesome position (to meditate on impersonal feature), some of their acaryas, Sankaracarya, has said that "You imagine a form. There is no real form, but you imagine some form"
- In order to overcome the effects of Buddhist philosophy and spread Vedanta philosophy, Sripada Sankaracarya had to make some compromise with the Buddhist philosophy, and as such he preached the philosophy of monism, for it was required at that time
- In order to understand the real meaning of the Vedanta-sutra, I (Lord Caitanya) never followed the explanation of the Sankara-sampradaya or Mayavadi sannyasis. I'm very much afraid of the illogical arguments of the Mayavadi philosophers
- In Sankara-sampradaya, strictly, unless one is born in brahmana family, he's not offered sannyasa. He's not given sannyasa. So far we are concerned, we also offer sannyasa to the brahmana, not to the sudras
- In Sankara’s explanation of one sutra, ananda-mayo ’bhyasat, he has interpreted the affix mayat with such word jugglery that this very explanation proves that he had little knowledge of the Vedanta-sutra but simply wanted to support his impersonalism
- In spite of Sripada Sankaracarya’s instructions, foolish Mayavadi sannyasis are always busy juggling words on the basis of strict Sanskrit grammar
- In the beginning of his commentary on the BG, Sankaracarya says that Narayana is transcendental to this manifested and unmanifested creation, and in the same commentary he says that the SPG, Narayana, is Krsna appearing as the son of Devaki and Vasudeva
- In the conditioned stage of existence, all living entities have four basic defects, of which one is the cheating propensity. Sankaracarya has carried this cheating propensity to the extreme to mislead the monists
- In the Padma Purana this Buddhist theory, voidism, and the Sankara's theory, impersonalism, they are taken as one and the same. Pracchannam bauddham ucyate. Pracchannam bauddham
- In the Sankara-sampradaya there are ten different names awarded to sannyasis: (1) Tirtha, (2) Asrama, (3) Vana, (4) Aranya, (5) Giri, (6) Parvata, (7) Sagara, (8) Sarasvati, (9) Bharati and (10) Puri
- In the spiritual world or in spiritual vision there is nothing but omkara, or the one alternate, om. Unfortunately, Sankara has abandoned this chief word, omkara, and has whimsically accepted tat tvam asi as the supreme vibration of the Vedas
- In the Vedanta-sutra of Srila Vyasadeva it is stated that all cosmic manifestations result from transformations of various energies of the Lord. Sankaracarya, however, not accepting the energy of the Lord, thinks that it is the Lord who is transformed
- In this Mayavada philosophy I (Siva as Sankaracarya) have described the jivatma and Paramatma to be one and the same
- In this philosophy, which is certainly very inauspicious for people in general, I (Siva as Sankaracarya) have misrepresented the real meaning of the Vedas and recommended that one give up all activities in order to achieve freedom from karma
- In this verse (CC Adi 7.39) it is clearly indicated that although Lord Caitanya Mahaprabhu converted Muslims and other mlecchas into devotees, the impersonalist followers of Sankaracarya could not be converted
- In various ways, Sankaracarya has tried to refute the Vedic literature
- In verses 41 through 47 of this chapter of Sri Caitanya-caritamrta, Srila Krsnadasa Kaviraja Gosvami answers Sripada Sankaracarya’s misleading objections to the personal feature of the Absolute Truth
- Indeed, we know that all the commentaries on Vedic scriptures by Mayavadi philosophers are erroneous, especially those of Sankaracarya. Sankaracarya's interpretations of Vedanta-sutra are all figments of his imagination
- India's culture depends on the acaryas. Just like Ramanujacarya, Madhvacarya, Sankaracarya, Nimbarka, Visnu Svami, like that. So in the Bhagavad-gita it is said, acaryopasanam. So India's culture is still, up to date, it is followed by the acaryas
- Indian civilization is carried on the advice of the acarya-sampradaya. So all the acaryas like Sankaracarya, Ramanujacarya, Madhvacarya, they all accept Krsna as the Absolute Truth. So when we hear from Krsna, then we get absolute knowledge
- Indirectly Sripada Sankaracarya admitted that what he had preached in the flowery grammatical interpretations of the Vedanta-sutra cannot help one at the time of death
- It (Bhagavad-gita) was spoken by Lord Krsna, who is beyond the material creation. That is accepted by such stalwart scholars as Sankaracarya, not to speak of other acaryas such as Ramanujacarya and Madhvacarya
- It has become fashionable since the time of Sankaracarya to explain everything regarding the sastras in an indirect way
- 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
- It is not that the Lord undergoes direct transformation, which is called parinama-vada. However, being very anxious to protect Srila Vyasadeva from criticism, Sankaracarya became a pseudo gentleman and put forward his theory of illusion - vivarta-vada
- It is not the fault of the Acarya Sankara that he has so interpreted Vedanta, but if someone accepts it, then certainly he is doomed
- It is recommended in the Bhagavad-gita, acaryopasanam: you must follow the acaryas, the Ramanujacarya, Madhvacarya, even Sankaracarya, Caitanya Mahaprabhu. Then you'll get the real answer
- It is said that Sankaracarya is incarnation of Lord Siva. Sankara, sankara svayam. Sankara is known as Lord Siva. This Sankaracarya was also a great devotee of Lord Siva. This Mayavadi, they worship especially Lord Siva
- It is said that she (Ubhaya-bharati wife of Mandana) wanted to discuss erotic principles and amorous love with Sankaracarya, but Sankaracarya had been a brahmacari since birth and therefore had no experience in amorous love
- It was an emergency (Mayavada philosophy was necessary to defeat the Buddhist philosophy of the nonexistence of the spirit soul). Thus Lord Krsna was accepted by Sankaracarya as the Supreme Personality of Godhead in his commentation on Bhagavad-gita
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- Kapiladeva is referred to as Bhagavan, the Supreme Personality of Godhead. Bhagavan makes no mistakes. Narayanah paro 'vyaktat: even Sankaracarya says that - Bhagavan, Narayana, does not belong to this material world
- Krishna is accepted as the Supreme Personality, not only in the modern age, namely within two thousand years, by great acharyas like Shankaracharya, Ramanujacharya, Lord Jesus, Madhyacharya, Lord Chaitanya, etc
- Krsna is accepted as the Supreme by all stalwart past acaryas. Just like Sankaracarya, a great stalwart scholar. He also accepts Krsna
- Krsna is accepted higher authority not only by us, by big acaryas like Sankaracarya, Ramanujacarya, Madhvacarya, those who are guiding our Vedic life in India, Caitanya. So Krsna is accepted the highest authority
- Krsna is the supreme authority, accepted by all acaryas. In our India the acaryas are Ramanujacarya, Sankaracarya, Madhvacarya. They all accepted Krsna, the Supreme
- Krsna is the Supreme Personality of Godhead, as is confirmed by all great acaryas (spiritual masters) like Sankaracarya, Ramanujacarya, Madhvacarya, Nimbarka Svami, Caitanya Mahaprabhu and many other authorities of Vedic knowledge. BG 1972 Introduction
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- Long before the advent of Sripada Sankaracarya, the sannyasa order existed in the Vaisnava line of Visnu Svami
- Lord Caitanya definitely confirmed that the commentaries, or bhasyas, written by the Vaisnava acaryas on the basis of devotional service to Lord Visnu, and not the Sariraka-bhasya of Sankaracarya, give the actual explanation of the Vedanta-sutra
- Lord Sankaracarya preached this gospel (Bhagavad-gita) to the world. We are not this matter; we are Brahman, spirit. When spiritual realization is actually accomplished, then our symptoms will change. What are those symptoms
- Lord Siva, speaking to Parvati-devi, foretold that he would spread the Mayavada philosophy in the guise of a sannyasi brahmana just to eradicate Buddhist philosophy. This sannyasi was Sripada Sankaracarya
- Lord Sri Krsna is the Supreme Personality of Godhead according to all the evidences of the Vedas. He is accepted by all acaryas, including Sripada Sankaracarya
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- Madhvacarya’s devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Srngeri-matha, established by Sankaracarya, became a little perturbed
- Mandana had a wife named Sarasvati, or Ubhaya-bharati, who served as mediator between Sankaracarya and her husband
- Many acaryas have commented on Bhagavad-gita - there is Ramanujacarya, Madhvacarya, even Sankaracarya - but never said that Bhagavad-gita is proof of nonviolence
- Many persons in the community of Siva Svami gave up the atma-nistha of the Lord and followed the path of Sankaracarya. Instead of accepting 108 names, those in the Siva Svami sampradaya follow the path of Sankaracarya and accept the ten names of sannyasa
- Many sages, including Sankaracarya, have composed prayers in praise of the Ganges, and the land of India itself has become glorious because such rivers as the Ganges, Yamuna, Godavari, Kaveri, Krsna and Narmada flow there
- Mayavadi philosophers are mostly worshipers of Lord Siva, and Sripada Sankaracarya is considered to be the incarnation of Lord Siva for preaching godlessness to the Mayavadi philosophers
- Mayavadi sannyasis accept that the commentary by Sri Sankaracarya known as Sariraka-bhasya gives the real meaning of the Vedanta-sutra
- Mayavadi sannyasis accept the meanings expressed in the explanations of the Vedanta-sutra by Sankaracarya, which are based on monism. Thus they explain the Vedanta-sutra, the Upanisads and all such Vedic literatures in their own impersonal way
- Mayavadi sannyasis are always very puffed up because of their knowledge of Sanskrit and because they belong to the Sankara-sampradaya
- Modern impersonalists are still less intelligent, for they do not even follow their great predecessor, Sankaracarya, who has specifically stated that Krsna is the Supreme Personality of Godhead. BG 1972 purports
- Monist philosophers like Sankaracarya and his followers want to establish that God and the living entity are one, and instead of worshiping the Supreme Personality of Godhead they present themselves as God. They want to be worshiped as God by others
- My dear Devi (Parvati), sometimes I (Siva as Sankaracarya) teach Mayavada philosophy for those who are engrossed in the mode of ignorance
- My dear wife (Parvati), hear my explanations of how I (Siva as Sankaracarya) have spread ignorance through Mayavada philosophy. Simply by hearing it, even an advanced scholar will fall down
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- Narayana is the exalted Supreme Personality of Godhead. Even Sankaracarya says: narayanah paro 'vyaktat. Narayana is beyond this universe. Avyaktad anda-sambhavah: the entire universe is a product of this avyakta
- Neither Lord Buddha nor Sankaracarya is to be blamed. The time required such an explanation for the understanding of various types of atheists
- Nirguna means only Visnu is nirguna, above the transcendental, above these material modes of nature. It is accepted by all the authorities. Even Sankaracarya, he says, narayanah parah avyaktat
- No Vedic scripture should be used for indirect speculation. In addition to Sankaracarya, other materialistic philosophers like Kapila, Gautama, Astavakra and Patanjali have put forward philosophical speculation in various ways
- Not believing in the fact that the energy of the Absolute Truth is transformed, Sankaracarya has propounded his theory of illusion. This theory states that although the Absolute Truth is never transformed, we think that it is transformed
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- Omkara is the reservoir of all the energies of the Supreme Lord. Sankara is wrong in maintaining that the words tat tvam asi are the supreme vibrations of the Vedas, for tat tvam asi are secondary words. tat tvam asi suggests only partial representation
- Once one accepts the Supreme Personality of Godhead, the doctrine of monism cannot be established. Therefore by mundane scholarship Sankaracarya has tried to obscure the actual meaning of the Vedanta-sutra
- One class of transcendentalists is called impersonalistic, Mayavadi. They are generally known as Vedantists, led by Sankaracarya. And there is another class of transcendentalists, called Vaisnavas, like Ramanujacarya, Madhvacarya, Visnu Svami
- One great stalwart acarya of India, Sankaracarya, whose name you might have heard, he says, "Narayana, God, the Supreme Lord, He is beyond this creation. He's not one of the created beings." You try to understand
- One has to learn very cautiously how, what is the purpose of why Lord Buddha came, why Lord Siva and Sankaracarya came, why other acaryas came, why Caitanya Mahaprabhu came. It requires thorough study under able guidance. Then one can understand
- One may argue that since Sankaracarya is an incarnation of Lord Siva, how is it that he cheated people in this way?
- One may argue that since Sankaracarya is an incarnation of Lord Siva, how is it that he cheated people in this way? The answer is that he did so on the order of his master, the Supreme Personality of Godhead. This is confirmed in the Padma Purana
- One of the sannyasis declared, Actually, every one of us now knows that the interpretations given by Sankara are all artificial and imaginary, but because we belong to Sankaracarya's sect, we take it for granted that his interpretation is the right one
- One should understand that Sankaracarya’s statement that Sankarsana is born as a jiva is completely against the Vedic statements
- Only those who follow Sankara's commentary have described the Vedanta-sutra in an impersonal way, without reference to visnu-bhakti, or devotional service to the Lord, Visnu
- Our authorities, the whole Vedic civilization is going on under the authorities of acarya. They are coming by disciplic succession: Sankaracarya, Ramanujacarya, Madhvacarya, Visnu Svami, Lord Caitanya - there are so many authorized acaryas
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- Prabodhananda Sarasvati belonged to the Ramanuja-sampradaya, whereas Prakasananda Sarasvati belonged to the Sankaracarya-sampradaya
- Prakasananda admitted that Sripada Sankaracarya, being very eager to establish his philosophy of monism, took shelter of the Vedanta philosophy and tried to explain it in his own way
- Prakasananda Sarasvati also admitted that because Sankaracarya wanted to establish his philosophy of monism, therefore he had to cover the real meaning of Vedanta-sutra
- Prakasananda Sarasvati continued, You (Caitanya) belong to our Sankara sect, and You are living in Benares - so why don't You mix with us? What is the reason?
- Pranava (omkara) is the maha-vakya (maha-mantra) in the Vedas. Sankaracarya's followers cover this to stress without authority the mantra tat tvam asi
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- Recently, within, two thousand years, there have been many acaryas like Sankaracarya, Madhvacarya, Nimbarka, Ramanujacarya. They have all accepted Krsna as the Supreme Personality of Godhead
- Regarding Sankaracarya, it is understood that he was born in the year 608 of the Sakabda Era, in the month of Vaisakha, on the third day of the waxing moon, in a place in South India known as Kaladi
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- Sankara advised that do not try to exact favorable conclusions by beating the Sastras, but be submissive to Lord Govinda and worship Him
- Sankara has falsely argued that if the transformation of energy is accepted, the Supreme Absolute Truth cannot remain immutable. But this is not true
- Sankara has not given such importance to the omkara. However, importance is given in the Vedas, the Ramayana, the Puranas and in the Mahabharata from beginning to end. Thus the glories of the Supreme Lord, the Supreme Personality of Godhead, are declared
- Sankara is the incarnation of Lord Siva. He has no fault. He has simply executed the order of the Supreme Lord. But the way in which he has presented the commentary, one should not hear it
- Sankara said, "No, matter is our false position. Spirit is real position." But he did not say anything, what are the activities of the spiritual life
- Sankara says that he does not attempt to argue that portion of the devotees’ understanding, but he must protest the idea that Sankarsana is produced from Vasudeva, Pradyumna is produced from Sankarsana, and Aniruddha is produced from Pradyumna
- 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
- Sankara's philosophy is for pasandas, atheists
- Sankara, svayam sankara, he is incarnation of Lord Siva, and Lord Buddha is incarnation of Krsna. So they come for particular purpose, to benefit the whole world. But that is for the time being. That is not permanent
- Sankaracarya - who did not accept the Personality of Godhead and preached morality and ethics in the spirit of pantheism - never preached that there is any possibility of attaining eternal peace and prosperity in this material world
- Sankaracarya appeared to preach that the external feature of Brahman, the body, is merely an illusion
- Sankaracarya as incarnation of Lord Siva
- Sankaracarya can't accept devotees' idea that Sankarsana, Pradyumna & Aniruddha are equally as powerful as the PofG, full in the 6 opulences of knowledge, wealth, strength, fame, beauty & renunciation, & free from the flaw of generation at a certain point
- Sankaracarya concocted this meaning of parinama-vada, and by word jugglery he endeavored very hard to establish parinama-vada as vivarta-vada
- Sankaracarya confirmed this: narayanah parah. Narayana, or Lord Visnu, is the origin, and Brahma and Siva are manifested after creation
- Sankaracarya defeated many scholars throughout India and converted them to his Mayavada philosophy. He left his material body at the age of thirty-three
- Sankaracarya distorted the meaning of the Brahma-sutra because he had a motive to serve. He wanted to establish Vedic knowledge in place of the atheistic knowledge spread by Lord Buddha. All these necessities are there according to time and circumstances
- Sankaracarya does not believe in the transformation of the energy of the Absolute Truth, for he claims that everything is one and that the living entity is therefore also one with the Supreme. This is the Mayavada theory
- Sankaracarya established that - This Buddha philosophy is non-Vedic. It cannot be accepted
- Sankaracarya gives a little more, saying that we should become desireless in this material world and then enter into the Brahman effulgence. This is called brahma-nirvana
- Sankaracarya gives further, more, that brahma-nirvana that, "You become desireless of this material world, but you enter, merge into Brahman." That is called brahma-nirvana
- Sankaracarya gives the example of a rope being mistaken for a snake, and sometimes the example of mistaking an oyster shell for gold is cited, but surely such arguments are ways of cheating
- Sankaracarya had four principal disciples, & he established four centers under their management. In North India at Badarikasrama, the monastery named Jyotir-matha was established. At Purusottama, the Bhogavardhana or Govardhana monastery was established
- Sankaracarya had four principal disciples, and he established four centers under their management. In Dvaraka, the Sarada monastery was established. And the fourth monastery, established in South India, is known as Srngeri-matha
- Sankaracarya has accepted that Narayana and Krsna are transcendental, and in Bhagavad-gita also Lord Krsna has established, aham sarvasya prabhavo mattah sarvam pravartate: (BG 10.8) "I am the origin of everything; everything emanates from Me
- Sankaracarya has described about the seven islands 1,500 years ago. So why the credit should go to Columbus? (laughter) It should go to Sankaracarya
- Sankaracarya has indirectly minimized the value of the principal Vedic mantra (omkara) by accepting a subordinate vibration (tat tvam asi) as the most important Vedic mantra
- Sankaracarya has introduced the statement vacarambhanam vikaro namadheyam from the Chandogya Upanisad (6.1.4) to try to prove that acceptance of the transformation of the energy of the Supreme Lord is faulty
- Sankaracarya has misrepresented all the mantras of the Vedanta-sutra to prove that there is no separate existence of the living entities & the Supreme Absolute Truth. This is similar to the politician’s attempt to prove nonviolence from the BG
- Sankaracarya has never stressed chanting of the maha-vakya omkara; he has accepted only tat tvam asi as the maha-vakya
- Sankaracarya has taken many clear statements from the Vedic literature and twisted them to try to prove that if the Lord, or the Absolute Truth, were transformed, His oneness would be disturbed. Thus he has accused Srila Vyasadeva of being mistaken
- Sankaracarya has tried to defy this transformation of energy (of the Supreme Lord) in a misguided way
- Sankaracarya has tried to prove that it is an illusion to accept the material world and the jivas as by-products of the Supreme Lord because the existence of the material world and the jivas is different and separate from that of the Absolute Truth
- Sankaracarya has tried to prove that Vasudeva, Sankarsana, Pradyumna & Aniruddha expand through cause & effect. He has compared Them with earth & earthen pots. That is completely ignorant, for there is no such thing as cause & effect in Their expansions
- Sankaracarya interpreted various Sanskrit words in such a way that he implied, according to Jiva Gosvami, that Vyasadeva had very little knowledge of higher logic
- Sankaracarya introduced names for his sannyasa disciples, and these are ten in number. Out of these, the surnames Tirtha, Asrama and Sarasvati are considered topmost
- Sankaracarya is a covered personalist
- Sankaracarya is not at fault, for he has covered the real purport of the Vedas under the order of the Supreme Personality of Godhead
- Sankaracarya is not at fault, for it is under the order of the Supreme Personality of Godhead that he has covered the real purport of the Vedas
- Sankaracarya is supposed to be an impersonalist who preached impersonalism, impersonal Brahman, but it is a fact that he is a covered personalist
- Sankaracarya is understood to be an incarnation of Lord Siva, as described in the Padma Purana
- Sankaracarya preached Mayavada philosophy to bewilder a certain type of atheist. Actually he never considered the Supreme Lord, the Personality of Godhead, to be impersonal, without body or form
- Sankaracarya preached Mayavadi philosophy in order to bewilder a certain type of atheist. He never considered the Supreme Lord to be impersonal or to have no body or form. It is best for intelligent persons to avoid lectures on Mayavadi philosophy
- Sankaracarya propounds the same conclusion - one should give up his materialistic life and return to his original, spiritual life
- Sankaracarya said bhaja govindam, bhaja govindam. That is real knowledge. But if one says that in the Vedas, you don't find Krsna's name, then he has not studied Veda. Because Krsna says, vedais ca sarvair aham eva vedyam
- Sankaracarya says (sutra 42): devotees think the Supreme Personality of Godhead Vasudeva, Sri Krsna, to be one, to be free from material qualities & to have a transcendental body full of bliss & eternal existence. He is the ultimate goal of the devotees
- Sankaracarya says (sutra 43) that devotees think that Pradyumna, who is considered to represent the senses, has sprung from Sankarsana, who is considered to represent the living entities. But we cannot actually experience that a person can produce senses
- Sankaracarya says that unless the devotees can show how ego and the means of knowledge can generate from a person, such an explanation of the Vedanta-sutra cannot be accepted, for no other philosophers accept the sutras in that way
- Sankaracarya wanted that there is only one Brahman, and we are also Brahman, but he wanted his philosophy of monism
- Sankaracarya wanted to discuss the authority of the scriptures, but Kumarila Bhatta, being on his deathbed, sent him to his disciple Mandana, in the city of Mahismati. It was there that Sankaracarya defeated Mandana Misra in a discussion of the sastras
- Sankaracarya wanted to support his impersonalism through the aphorisms of the Vedanta philosophy. Actually, however, he failed to do so because he could not put forward strong arguments
- Sankaracarya warned his disciples that if they concerned themselves only with the principles of grammar, not worshiping Govinda, they were fools who would never be saved
- Sankaracarya was a covered devotee
- Sankaracarya was covered devotee. His aim was to bring men to the standard of devotional service, but the time and circumstances in which he was preaching, he could not place his real object because they were unable to understand
- Sankaracarya's commentary on the forty-second (that the Personality of Godhead can expand Himself variously) aphorism and his commentary on the forty-fourth (that all the expansions of Visnu are different identities) aphorism are contradictory
- Sankaracarya's explanations of the Upanisads and Vedanta-sutra are all imaginary. We may sometimes accept such imaginary explanations for the sake of sectarian feuds, but actually such explanations do not satisfy us
- Sankaracarya's injunction was that a sannyasi should always be engaged in the study of Vedanta and that he should be satisfied by simply having one cloth and nothing more
- Sankaracarya's real purpose
- Sankaracarya, although he is impersonalist, he says, narayanah parah avyaktat: "Narayana is beyond this cosmic manifestation. He's transcendental." That means he says He's person. Narayana, as soon as Narayana, the Personality of Godhead
- Sankaracarya, because he had to deliver people from this nastika philosophy, bauddha, so for the time being, he made some compromise
- Sankaracarya, by presenting the Vedanta-sutra in his own way, has clearly done a great disservice to human society, for one who follows his Mayavada philosophy is doomed
- Sankaracarya, he also took sannyasa at the age of eight years. Sankaracarya was exterminated from the, extricated from the brahmana society. Therefore he took sannyasa, gave up the whole society, friendship and love, so-called, at the age of eight years
- Sankaracarya, he says, narayanah avyaktat parah: Narayana is transcendental. He has nothing to do with this material world
- Sankaracarya, in his commentary on the Bhagavad-gita, has accepted Narayana as the transcendental Personality of Godhead who appeared as Krsna, the son of Devaki and Vasudeva. Therefore this matter may be difficult to understand
- Sankaracarya, in order to present the Supreme Lord, the living entities and the material nature as indivisible and ignorant, tries to cover the glories of the Supreme Personality of Godhead
- Sankaracarya, the great monist philosopher and religious reformer, said that simply for the matter of the stomach, one may not adopt the dress of a renunciant. Therefore, there is no way out - no way to avoid doing work, if only for the belly's sake
- Sankaracarya, the incarnation of Siva, under the order of Narayana, his master, had to mislead the monists, who favor ultimate extinction
- Sankaracarya, the Mayavadi impersonalist philosopher, accepts Krsna as the Supreme Personality of Godhead - sa bhagavan svayam krsnah
- Sankaracarya, unnecessarily fearing that by parinama-vada (transformation of energy) Brahman would be transformed (vikari), has imagined both the material world and the living entities to be false and to have no individuality
- Sankaracarya, who is an incarnation of Lord Siva, is faultless because he is a servant carrying out the orders of the Lord. But those who follow his Mayavadi philosophy are doomed. They will lose all their advancement in spiritual knowledge
- Sankhya means the stalk of knowledge, and Vedanta is the final stalk of knowledge accepted by all leading acaryas. Even Sankara accepts Vedanta-sutra as such. Therefore such authority should be consulted. BG 1972 purports
- Sannyasam was never awarded to any female in the past by the great Acharyas like Samkara, Ramanuja etc
- Sannyasis in the line of Sankaracarya always think that they have performed all the duties of brahmanas and that, furthermore, having understood the essence of the Vedanta-sutra and become sannyasis, they are the natural spiritual masters of all society
- 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
- Sastra means the opinion of the great authorities, just like Vyasadeva, Parasara Muni, Narada Muni, modern acaryas. We do not neglect. We may differ from the philosophical point of view - just like Buddha, Sankaracarya
- She (Mandana's wife Ubhaya-bharati) then took leave of material life. Afterwards, Mandana Misra took the order of sannyasa from Sankaracarya and became known as Suresvara
- Since he (Sripada Sankaracarya) was a great devotee of Lord Krsna, he did not dare write any commentary on Srimad-Bhagavatam because that would have been a direct offense at the lotus feet of the Lord
- Since His (Lord Caitanya's) acceptance of sannyasa was also designed to attract public attention, Lord Caitanya, not wishing to disturb the social convention, took the renounced order of life from a sannyasi in the disciplic succession of Sankaracarya
- Since his (Sankaracarya's) conception of God is impersonal, he does not believe that the entire cosmic manifestation is a transformation of the energies of the Lord
- Since time immemorial, the sannyasa order has carried the tridanda. Later Sankaracarya introduced the ekadandi-sannyasa
- So who is following Sankaracarya? And they say that "We are followers of Sankaracarya"
- Sometimes we refer to the Vedanti philosophers as Vidantis, those who have no teeth. The statements of the Sankara philosophy, which are the teeth of the Mayavadi philosopher, are always broken by the strong arguments of Vaisnava philosophers
- Sri Caitanya Mahaprabhu accepted sannyasa from the Bharati sampradaya (community), which belongs to the disciplic succession of Sankaracarya
- 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 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
- Sri Sankaracarya stressed this point: Simply by juggling grammatical suffixes and prefixes one cannot save himself from the clutches of death
- Sri Sankaracarya, by the order of the Supreme Personality of Godhead, compromised between atheism and theism in order to cheat the atheists and bring them to theism
- Srila Bhaktisiddhanta Sarasvati points out that the word "Tattvavadi" refers to the followers of Srila Madhvacarya. To distinguish his disciplic succession from the Mayavadi followers of Sankaracarya, Srila Madhvacarya named his party the Tattvavadis
- Srila Rupa Gosvami has refuted the charges directed against the devotees by Sripada Sankaracarya regarding their explanation of the quadruple forms Vasudeva, Sankarsana, Pradyumna and Aniruddha
- Srila Vyasadeva presented the Vedanta philosophy for the deliverance of conditioned souls, but if one hears the commentary of Sankaracarya, everything is spoiled
- Srimad-Bhagavatam is the one unrivaled commentary on Vedanta-sutra. Sripada Sankaracarya intentionally did not touch it because he knew that the natural commentary would be difficult for him to surpass
- 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
- Sripada Ramanujacarya has refuted the arguments of Sankara in his own commentary on the Vedanta-sutra, which is known as the Sri-bhasya
- Sripada Sankaracarya established four monasteries in India, in the four directions (north, south, east and west), and he entrusted them to four sannyasis who were his disciples
- Sripada Sankaracarya has also stated, narayanah paro 'vyaktat: the Supreme Lord is beyond the material encirclement
- Sripada Sankaracarya has definitely accepted this, that Narayana is beyond the material creation and that all others are within the material creation
- Sripada Sankaracarya has described all the Vedic literatures in terms of indirect meanings. One who hears such explanations is ruined
- Sripada Sankaracarya has given special stress to the study of Vedanta philosophy: "A sannyasi, accepting the renounced order very strictly and wearing nothing more than a loincloth, should always enjoy the philosophical statements in the Vedanta-sutra"
- Sripada Sankaracarya has misleadingly explained the quadruple form (catur-vyuha)
- Sripada Sankaracarya has misleadingly explained the quadruple form (catur-vyuha) in his interpretation of the forty-second aphorism of Chapter Two of the second khanda of the Vedanta-sutra - utpatty-asambhavat
- Sripada Sankaracarya has tried to equate the Pancaratras with the philosophy of the atheist Kapila, and thus he has tried to prove that the Pancaratras contradict the Vedic injunctions
- Sripada Sankaracarya has tried to mislead the readers of the Vedanta-sutra by misinterpreting the words ananda-mayo ’bhyasat, and he has even tried to find fault with Vyasadeva
- Sripada Sankaracarya has unceremoniously obscured the Krsna consciousness described in the purusa-vedanta-sutra by manufacturing an indirect interpretation and abandoning the direct interpretation
- Sripada Sankaracarya has warned the transcendentalists that one who is after transcendental realization should not be attracted by the raised breasts of a woman because they are nothing but an interaction of fat and blood within the body
- Sripada Sankaracarya himself condemned such jugglery of words in the verse prapte sannihite kale na hi na hi raksati dukrn karane. Dukrn refers to suffixes and prefixes in Sanskrit grammar
- Sripada Sankaracarya preached the Mayavada philosophy for a particular purpose. Such a philosophy was necessary to defeat the Buddhist philosophy of the nonexistence of the spirit soul, but it was never meant for perpetual acceptance
- Sripada Sankaracarya purposely claimed the jiva-tattva, or living entities, to be equal to the Supreme God. Therefore his entire philosophy is based on a misunderstanding, and it misguides people to become atheists, whose mission in life is unfulfilled
- Sripada Sankaracarya wanted to establish the predominance of one's spiritual identity; therefore he wanted to convert the atheists through an imaginary interpretation of the Vedic literatures
- Sripada Sankaracarya was an impersonalist, but nevertheless he said, narayanah paro 'vyaktat: Narayana, the Supreme Personality of Godhead, is not a person of the material world
- Sripada Sankaracarya's followers do not accept Krsna as the Supreme Personality of Godhead, for it is very difficult to know Krsna, even though one has transcendental realization of impersonal Brahman. BG 1972 purports
- Sripada Sankaracarya, in his commentary on the forty-second aphorism, has accepted that the Personality of Godhead can automatically expand Himself variously
- Sripada Sankaracarya, who is supposed to be the leader of the impersonalist school of philosophers, has admitted in the beginning of his comments on Bhagavad-gita that Narayana, the Supreme Personality of Godhead, is beyond the material creation
- Sripada Sankaracarya’s propaganda opposed the atheistic philosophy of Buddha
- Sripada Shankaracarya because He was the incarnation of Shankara, very carefully avoided to make any commentation on the holy Bhagwatam. Sripada Shankaracarya preached His Mayavada philosophy for bewildering the atheist class of men
- 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
- Svami Sankaracarya lived only thirty-two years, and Lord Caitanya lived forty-eight years. Does it mean that the prolonged lives of the abovementioned trees are more important than Sankara or Caitanya?
- Svarupa - is one of the names of a brahmacari in Sankaracarya’s disciplic succession
T
- Tat tvam asi is but a side word in the Vedic literatures, and therefore this word cannot be the primeval hymn of the Vedas. Sripada Sankaracarya has given more stress on the side word tat tvam asi than on the primeval principle omkara
- Temporary or false you can take on the same category. But Sankaracarya said that brahma satyam: that spirit soul - Brahman, that is reality, and this external feature of the Brahman, or the body - that is false
- That (introduction to Sankara's commentary to Bhagavad-gita) is explained. Sankara is the incarnation of Lord Siva. He has no fault. He has simply executed the order of the Supreme Lord
- The Bhagavad-gita is the approved Vedic literature accepted by all the great acaryas, such as Sankara, Ramanuja, Madhva, Caitanya, Visvanatha, Baladeva, Siddhanta Sarasvati and many others
- The Bhagavad-gita should be understood by the line of disciplic succession of authorized acaryas. Fortunately, in your South India all the great acaryas appeared-Sankaracarya, Ramanujacarya, Madhvacarya, Visnu Svami, all of them
- The chief student of Prakasananda Sarasvati began to chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. When Prakasananda Sarasvati saw this, he also admitted the fault of Sankaracarya
- The commentaries made by Sankaracarya are indirect and are very dangerous for the common man to read, for by understanding the import of the Upanisads in such an indirect, disruptive way, one practically bars himself from spiritual realization
- The dangerous Mayavada theory set forth by Sankaracarya - that God is impersonal - does not tally with the injunctions of the Vedas. Sri Caitanya Mahaprabhu therefore described the Mayavadi philosophers as the greatest offenders
- The decorations of the Lord are beyond material conception, as admitted even by impersonalists like Sankaracarya: Narayana, the Supreme Personality of Godhead, has nothing to do with the material creation
- The doctrine of by-products, parinama-vada, is asserted from the very beginning of Vedanta-sutra, but Sankaracarya has superficially tried to hide it and establish the doctrine of transformation, vivarta-vada
- The ekadandi sannyasis are generally followers of Sankaracarya and are known as Mayavadi sannyasis, whereas the tridandi sannyasis are followers of Vaisnava acaryas - Ramanujacarya, Madhvacarya etc. - and they take trouble to enlighten the householders
- The explanation of Sankaracarya hides the actual import of Vedic literature. Only the explanation given by Caitanya is acceptable. All other interpretations are useless
- The factual meaning of the aphorisms of the Vedanta-sutra is as clear as sunshine. The Mayavadi philosophers simply try to cover the sunshine with the clouds of interpretations imagined by Sankaracarya and his followers
- The falsity of Sripada Sankaracarya’s explanation of vivarta-vada and parinama-vada has been detected by the Vaisnava acaryas, especially Jiva Gosvami, whose opinion is that actually Sankara did not understand the Vedanta-sutra
- The followers of Buddha do not recognize that there is anything beyond the body; the followers of Sankara conclude that there is no separate existence of the Paramatma, the Supersoul
- The followers of Buddha philosophy, they are Mayavadi, and the followers of Sankaracarya, they are also Mayavadis. So Lord Caitanya Mahaprabhu took sannyasa especially to defy these two kinds of philosophical methods, Mayavadi
- The four different sects of these monasteries (established by Sripada Sankaracarya) are known as Anandavara, Bhogavara, Kitavara and Bhumivara, and in course of time they have developed different ideas and different slogans
- The four Vaisnava acaryas who are the great authorities of the four Vaisnava disciplic successions, as well as Sripada Sankaracarya of the Mayavada school, appeared in the Panca-dravida provinces
- The great saint Sankaracarya has described the breasts of women, especially young women, as nothing but a combination of muscles and blood
- The identity of Narayana with the supreme cause has also been accepted and confirmed by Sripada Sankaracarya, even though Sankara does not belong to the Vaisnava, or personalist, cult
- The impersonalist followers of Sankaracarya, as well as the Vaisnavas following in the disciplic succession from Lord Sri Krsna, acknowledge the factual existence of the soul, but the Buddhist philosophers do not
- The Kapalika process is very vicious - they kill their disciples, and so many things there are, the Buddha Kapalika. It became a vicious religious system. So Sankaracarya wanted to stop
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows Saccidananda Bharati, 1544; Narasimha Bharati, 1585
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Abhinava-narasimha Bharati, 1521
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Bharati-krsna Tirtha, 1250; Vidyaranya Bharati, 1253
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Bodhanacarya, 680; Jnanadhanacarya, 768
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Candrasekhara Bharati, 1290; Narasimha Bharati, 1309
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Candrasekhara Bharati, 1371; Narasimha Bharati, 1386
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Dhanamadi-narasimha Bharati, 1498
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Jnanottama-sivacarya, 827; Jnanagiri Acarya, 871
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Narasimha Bharati, 1479; Narasimha Bharati, 1485
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Narasimha Tirtha, 1067; Vidyatirtha Vidya-sankara, 1150
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Nrsimha Bharati, 1689; Saccidananda Bharati, 1692
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Purusottama Bharati, 1328; Sankarananda, 1350
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Purusottama Bharati, 1398; Ramacandra Bharati, 1430
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Sankaracarya, 622 Saka; Suresvaracarya, 630
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era (or Sakabda), are as follows: Simhagiri Acarya, 958; Isvara Tirtha, 1019
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era, are as follows: Abhinava-saccidananda Bharati, 1730; Narasimha Bharati, 1739
- The list of the disciplic succession from Sankaracarya is available, and the names of the acaryas and the dates of their accepting sannyasa, according to the Saka Era, are as follows: Saccidananda Bharati, 1627; Abhinava-saccidananda Bharati, 1663
- The living entities are not as great as Narayana, Visnu, who is beyond this material creation. Even Sankaracarya accepts Narayana to be beyond the material creation
- The Lord (Caitanya) further added that the Mayavada philosophy taught by Sripada Sankaracarya is an imaginary explanation of the Vedas, but it had to be taught by him (Sankaracarya) because he was ordered to teach it by the Personality of Godhead
- The Lord is aprakrta, beyond the creation of the material world. This fact is also accepted by the great impersonalist Sankaracarya: narayanah paro 'vyaktad andam avyakta-sambhavam
- The Lord quoted some verses from the Puranas by which He established that Sankaracarya was deputed to teach by the order of the Supreme Personality of Godhead
- The Mayavada philosophy was requisitioned by Sankaracarya to defy the Buddha philosophy
- The Mayavadi means that Krsna, or the Supreme Personality of Godhead, His name, His fame, His quality, His entourage - everything belonging to Krsna - these philosophers, followers of Sankaracarya, they believe they are maya. Maya means this material
- 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 follow the impersonal commentary of Sankaracarya, Sariraka-bhasya. But there are other commentaries on the Vedanta-sutra
- The Mayavadis are envious of the Personality of Godhead despite Sripada Sankaracarya's admission that Narayana, the Personality of Godhead, is above the material creation
- The Mayavadis try to imitate Sripad Sankaracarya. Pretending to be orthodox, they reject the truth that the jiva is part and parcel of Para-brahman, the Supreme Lord
- The most authentic Vedic literature, accepted by the great Indian acaryas like Sankara, Ramanuja, Madhva, Visnu Svami, Nimbarka and Caitanya and studied by all important personalities of the world, is the Bhagavad-gita
- The most prominent Mayavadi scholar, Sadananda Yogindra, has written a book called Vedanta-sara, in which he expounds the philosophy of Sankaracarya, and all the followers of Sankara’s philosophy attribute great importance to his statements
- The Personality of Godhead is worshiped by exalted demigods like Lord Brahma and Lord Siva. The original Mayavadi sannyasi, Sankaracarya, also accepted the fact that the Lord’s form is transcendental
- The philosophy of Sankaracarya is mainly based on the principle that we should not think that we are products of this material nature. It is by some unfortunate accident that we are in contact with material nature
- The principal word in the Vedas, pranava omkara, is the sound representation of the Supreme Lord. Therefore omkara should be considered the supreme sound. However, Sankaracarya has falsely preached that tat tvam asi are the supreme vibrations
- The real name of this place (Srngeri-matha) is Srnga-giri or Srngavera-puri, and it is the headquarters of Sankaracarya
- The same message also declared that she (Draupadi) was born to kill many a ksatriya. By dint of her blessings from Sankara, she was awarded five husbands, equally qualified
- 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 so-called followers of Sankara, the impersonalist Mayavadis, are sinking lower and lower. How can these degraded men explain the Vedanta-sutra, which is the essence of all Vedic literature
- 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 statements of the Sankara philosophy, which are the teeth of the Mayavadi philosopher, are always broken by the strong arguments of Vaisnava philosophers such as the great acaryas, especially Ramanujacarya
- The Sufi sampradaya was certainly derived from Sankaracarya’s impersonalists
- The Supreme Personality of Godhead has nothing to do with material perception. Even the impersonalist Sankaracarya says narayanah paro 'vyaktat: "Narayana the Supreme Personality of Godhead, is beyond the material conception
- The Supreme Personality of Godhead is beyond the material creation. It is admitted even by impersonalists like Sankaracarya that Narayana is transcendental to this material creation
- The supreme source of everything is naturally respected by everyone, but this natural tendency is hampered when one takes to the impersonalist conceptions of Sankara
- The version of Sankaracarya is not the only commentary. There are many Vedanta commentaries, but because the Vaisnavas did not present the first Vedanta commentary, people are under the wrong impression that Sankaracarya's is the only Vedanta commentary
- The word brahmana-murtina in this verse (CC Madhya 6.182) refers to the founder of Mayavada philosophy, Sankaracarya, who was born in the Malabara district of southern India
- The yogis and jnanis are confused in their attempts to understand Krsna, although the greatest of the impersonalists, Sripada Sankaracarya, has admitted in his Gita commentary that Krsna is the Supreme Personality of Godhead. BG 1972 purports
- Their (the impersonalist's) so-called acceptance of the Vedas has no meaning, for all the acaryas, even the impersonalist Sankaracarya, have recommended the worship of the transcendental form of the Lord
- Then He saw the monastery known as Srngeri-matha, the abode of Acarya Sankara. He then visited Matsya-tirtha, a place of pilgrimage, and took a bath in the river Tungabhadra
- Theoretical negation of material activities as propounded by Sankaracarya may be effective for an insignificant section of mankind, but the best and surest way for everyone to attain spiritual bliss was propounded by Caitanya by means of DS
- There are great acaryas like Sankaracarya, Ramanujacarya, Madhvacarya, Visnu Svami, those who practically guided the whole destiny of Indian civilization - even Lord Buddha, He was Indian - but all of them accepted these authorized scriptural
- There are hundreds of branch monasteries under these four principal monasteries (established by Sripada Sankaracarya), and although there is an official symmetry among them, there are many differences in their dealings
- There are many commentaries on Vedanta & Upanisads made by the Vaisnava acaryas, & these are preferred to those of Sankaracarya. However, the Mayavadi philosophers influenced by Sankaracarya do not attribute any importance to the Vaisnava understandings
- There are other Vedanta commentaries, written by Vaisnava acaryas, none of whom follow Sri Sankaracarya or accept the imaginative commentary of his school. Their commentaries are based on the philosophy of duality
- There are two types of Mayavadi philosophers - the followers of the Buddhist philosophy and the followers of the Sankara philosophy
- There was even an attempt to prove that the disciplic succession of Madhvacarya was not in line with Vedic principles. A person named Pundarika Puri, a follower of the Mayavada philosophy of Sankaracarya, came before Madhvacarya to discuss the sastras
- There was no need for his (Sripada Sankaracarya) preaching Mayavada philosophy - other than to overcome the effects of Buddhist philosophy and spread Vedanta philosophy
- They (sannyasis following the principles of Sankaracarya) are undergoing, severe austerities.Why? Now, to rise up to the Brahman realization - aruhya krcchrena param padam (SB 10.2.32) - param padam, that impersonal Brahman effulgence
- This cosmic manifestation is not false, as Sankaracarya maintains. Actually there is nothing false here. The Mayavadis say that this world is false because of their ignorance
- This creation is from Krsna. In the catuh-sloki Bhagavata, aham eva asam agre: "I was present before the creation." Sankaracarya also says, narayanah paro avyaktad : The Supreme Personality of Godhead, Narayana, He is beyond this material creation
- This information (of BG 7.7) is not only given in BG but in other scriptures as well, and it has been accepted from the very beginning by great acaryas (teachers) like Sankaracarya, Ramanujacarya, Madhvacarya, Caitanya and many other stalwart authorities
- This is a quotation (of CC Madhya 25.156) from Sankaracarya’s commentary on the Nrsimha-tapani Upanisad
- This is vyakta, this is manifested. Certain space is manifested, and certain space is nonmanifested. So this is called vyakta and avyakta. Sankaracarya says that Narayana, the Supreme Personality of Godhead, is vyaktavyaktat sanatanah
- This material world is created from the spiritual world. Eko narayana asit. In the spiritual world there is always Narayana. Even Sankaracarya, he says, narayanah avyaktat parah. The spiritual world has nothing to do with this material world
- This monastery (Srngeri-matha) is located at the confluence of the rivers Tunga and Bhadra, seven miles south of Harihara-pura. The real name of this place is Srnga-giri or Srngavera-puri, and it is the headquarters of Sankaracarya
- Those sannyasis following the principles of Sankaracarya, they strictly follow austerities, lie down on the ground, and taking three times bath even in very severe cold, and simply have a kamandalu, nothing more - so many austerities
- Those who follow the Mayavadi philosophy, headed by Sripada Sankaracarya, accept only one rod, but those who follow the Vaisnavite philosophy accept three combined rods
- Throughout the world, ninety-nine percent of the philosophers following in the footsteps of Sankaracarya refuse to accept the Supreme Personality of Godhead. Instead they try to establish their own opinions. It is typical of mundane philosophers
- Thus (commentary of BG, Sankaracarya says that Narayana is transcendental to this manifested & unmanifested creation, and in the same commentary he says that the SPG, Narayana, is Krsna) in this respect there is little difference of opinion about Krsna
- To answer Sankaracarya’s commentary on Vedanta-sutra 2.2.45, the substance of the transcendental qualities and their spiritual nature is described in the Laghu-bhagavatamrta - Purva 5.208-214
U
- Unauthorized persons perversely try to understand Srimad-Bhagavatam, and thus they commit offenses at the feet of the Lord, which even Sripada Sankaracarya dared not do
- Unfortunately Sankara who belonged to the Mayavada school made a misinterpretation of the Vedanta for his own purpose to convert the Buddhists in India
V
- Vaisnava sannyasa was existent even before the appearance of Sankaracarya, although those who know nothing about Vaisnava sannyasa unnecessarily declare that there is no sannyasa in the Vaisnava sampradaya
- Vedanta refers to the essence of Vedic knowledge, and it is not a fact that there is nothing more than Sankaracarya’s Sariraka-bhasya
- Vedic authorities, authoritative statement, are accepted by the acaryas. Just like India is governed by the acaryas, Ramanujacarya, Madhvacarya and Sankaracarya. They accept in that, and the followers accept them
- Vedic knowledge was given by the Supreme Personality of Godhead, who created this material world. This is also accepted by Sankaracarya, although he is not a Vaisnava
- Vyasadeva composed the Vedanta-sutra to deliver the conditioned souls from this material world, but Sankaracarya, by presenting the Vedanta-sutra, has clearly done a great disservice to human society, for one who follows his Mayavada philosophy is doomed
- Vyasadeva has described that everything is but a transformation of the energy of the Lord. Sankaracarya, however, has misled the world by commenting that Vyasadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world
- Vyasadeva, who is an incarnation of the power of Narayana, has compiled the Vedanta-sutra (nyaya-prasthana), but according to Sankara's commentaries, Apantaratama Rsi is also accredited with having compiled the codes of Vedanta-sutra
W
- We belong to the Madhvacarya sampradaya. Fortunately, all these acaryas, even Sankaracarya, they appeared from South India. This sampradaya, acarya-sampradaya, is going on all over India
- We know that all this word jugglery springs from the imagination of Sankaracarya, and yet because we belong to his sect, we accept it although it does not satisfy us
- We know that within 2000 years of human history no sages including Jesus Christ, prophet Mohammed, Lord Buddha, Acarya Sankara, Madhya, Ramanuja or even Lord Caitanya gave any importance to materialistic way of living
- We should not equate the demigods with Narayana, for even Sankaracarya has forbidden this
- Whatever interpretations have been given by Sankaracarya have no direct bearing on the sutra, and therefore such commentation spoils everything
- When explaining the first aphorism of the Vedanta-sutra, Sankara most unceremoniously tried to explain that Brahman, or the Supreme Absolute Truth, is impersonal. He also cunningly tried to switch the doctrine of by-product into the doctrine of change
- When impersonalist philosophers refer to the Vedanta and the Upanisads, they are actually referring to these works as understood through the commentaries of Sankaracarya, the greatest teacher of Mayavada philosophy
- When people (who are bereft of spiritual intellect) come under the influence of Sankaracarya's Mayavadi (impersonalist) philosophy before beginning the most confidential Vedanta-sutras, their natural tendency toward obedience to the Supreme is checked
- When Sankaracarya was only eight years old, he completed his study of all scriptures and took sannyasa from Govinda, who was residing on the banks of the Narmada
- When Sri Caitanya Mahaprabhu thus showed for each and every sutra the defects in Sankaracarya's explanations, all the assembled Mayavadi sannyasis were struck with wonder
- When we accept the import of Vedanta-sutra and the Upanisads directly as they are stated, we become glorified. The commentaries made by Sankaracarya, however, are indirect and are very dangerous for the common man to read
- While there (in Badarikasrama), he (Sankaracarya) wrote a commentary on the Brahma-sutra, as well as on ten Upanisads and the Bhagavad-gita. He also wrote Sanat-sujatiya and a commentary on the Nrsimha-tapani
Y
- You belong to our Sankara-sampradaya and live in our village, Varanasi. Why then do You not associate with us? Why is it that You avoid even seeing us?
- You can see from the examples of Lord Buddha, Lord Jesus Christ, Lord Caitanya, Sankaracarya, who were recently within the limit of our historical knowledge. They attained spiritual perfection after undergoing penances for many, many years
- You say Maharshi belongs to the Sankara sampradaya. Sankaracarya accepts Krsna. Not as authority . . . he says: "Krsna is the Supreme Personality of Godhead." He says this very word in his commentary
- You should follow Ramanujacarya. Yes. Acaryopasanam. Even Sankaracarya. Yes. Those who have been accepted acaryas, then... Then you accept. But how one becomes acarya
- Your question why Lord Siva was ordered to appear as Sankaracarya and teach the Mayavada philosophy to turn the people to atheism and thus increase the population - that nobody can understand