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The Vedanta-sutra begins with the aphorism janmady asya yatah, which Vyasadeva explains in the first verse of Srimad-Bhagavatam, thus establishing from the very beginning that the supreme source of everything is a cognizant, transcendental person

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"The Vedanta-sutra begins with the aphorism janmady asya yatah, which Vyasadeva explains in the first verse of Srimad-Bhagavatam, thus establishing from the very beginning that the supreme source of everything is a cognizant, transcendental person"

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Vyāsadeva, the great sage and incarnation of Godhead, has thoroughly studied all these philosophical speculations and in answer has compiled the Vedānta-sūtra, which describes the relationship of everything with the Supreme Personality of Godhead, the execution of devotional service, and the ultimate achievement, love of Godhead. The Vedānta-sūtra begins with the aphorism janmādy asya yataḥ, which Vyāsadeva explains in the first verse of Śrīmad-Bhāgavatam, thus establishing from the very beginning that the supreme source of everything is a cognizant, transcendental person.
Teachings of Lord Caitanya, Chapter 22:

“"I place those who are envious of Me and My devotees into the most degraded species of life. Thus situated, such demoniac souls have no chance of understanding the Supreme Personality of Godhead."

"The doctrine of by-products, pariṇāma-vāda, is asserted from the very beginning of the Vedānta-sūtra, but Śaṅkarācārya has superficially tried to hide it and establish the doctrine of illusory transformation of state, vivarta-vāda. He also has the audacity to say that Vyāsa is mistaken. All Vedic literatures, including the Purāṇas, confirm that the Supreme Lord is the center of all spiritual energy and variegatedness. The Māyāvādī philosophers, puffed-up and incompetent, cannot understand variegatedness in spiritual energy. They consequently falsely believe that spiritual variegatedness is no different than material variegatedness. Deluded by this false belief, the Māyāvādīs deride the pastimes of the Supreme Personality of Godhead. Such foolish persons, unable to understand the spiritual activities of the Supreme Lord, consider Kṛṣṇa a product of this material nature. This is the greatest offense any human being can commit. Lord Caitanya has conclusively established that Kṛṣṇa is sac-cid-ānanda-vigraha, the form of eternity, knowledge and bliss, and that He is always engaged in His transcendental pastimes, in which there is all spiritual variegatedness."

In this way the student of Prakāśānanda summarized the explanations of Lord Caitanya, and then he concluded: "We have given up the actual path of spiritual realization. We simply engage in nonsensical talk. Māyāvādī philosophers who are serious about attaining benediction should engage in the devotional service of Kṛṣṇa, but instead they take pleasure in useless argument only. We hereby admit that the explanation of Śaṅkarācārya hides the actual import of Vedic literature. Only the explanation given by Caitanya is acceptable. All other interpretations are useless."

After thus explaining his position, the chief student of Prakāśānanda Sarasvatī began to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. When Prakāśānanda Sarasvatī saw this, he too admitted the fault of Śaṅkarācārya and said, “Because Śaṅkarācārya wanted to establish the doctrine of monism, he had no alternative but to interpret the Vedānta-sūtra in a different way. Once one accepts the Supreme Personality of Godhead, the doctrine of monism cannot be established. Therefore by mundane scholarship Śaṅkarācārya has tried to obscure the actual meaning of the Vedānta-sūtra. Not only has Śaṅkarācārya done this, but all authors who attempt to give their own views must misinterpret the Vedānta-sūtra.

“Thus it is Lord Caitanya who has given the direct meaning of the Vedānta-sūtra. No Vedic scripture should be used for indirect speculation. In addition to Śaṅkarācārya, other materialistic philosophers like Kapila, Gautama, Aṣṭāvakra and Patañjali have put forward philosophical speculations in various ways. Indeed, the philosopher Jaimini and his followers, who are all more or less logicians, have abandoned the real meaning of the Vedas—devotional service—and tried to establish that the Absolute Truth is subordinate to the material world. It is their opinion that if there is a God He will be pleased with us and give us all desired results if we simply perform our material activities nicely. Similarly, the atheist Kapila tried to establish that it is not God who created the material world but rather a combination of material elements. Gautama and Kaṇāda have also given stress to the material elements, trying to establish that atomic energy is the origin of creation. Impersonalists and monists like Aṣṭāvakra have tried to establish the impersonal effulgence (brahmajyoti) as the Supreme. And Patañjali, one of the greatest authorities on the yoga system, has tried to conceive of an imaginary form of the Supreme Lord.

“In summary, it should be understood that all these materialistic philosophers have tried to avoid the Supreme Personality of Godhead by putting forward their own mentally concocted philosophies. But Vyāsadeva, the great sage and incarnation of Godhead, has thoroughly studied all these philosophical speculations and in answer has compiled the Vedānta-sūtra, which describes the relationship of everything with the Supreme Personality of Godhead, the execution of devotional service, and the ultimate achievement, love of Godhead. The Vedānta-sūtra begins with the aphorism janmādy asya yataḥ, which Vyāsadeva explains in the first verse of Śrīmad-Bhāgavatam, thus establishing from the very beginning that the supreme source of everything is a cognizant, transcendental person.

“The impersonalist tries to explain that the Supreme Lord's impersonal effulgence (the brahmajyoti) is beyond the material modes of nature, but at the same time he tries to establish that the Supreme Personality of Godhead is contaminated by the modes of material nature. In truth, the Vedānta-sūtra establishes not only that the Supreme Personality of Godhead is transcendental to the material modes of nature but also that He has innumerable transcendental qualities and energies. All these various speculative philosophers are one in denying the existence of the Supreme Lord Viṣṇu, and they are very much enthused to put forward their own theories and be recognized by the people. Unfortunate persons become enamored of these atheistic philosophers and thus can never understand the real nature of the Absolute Truth. It is far better to follow in the footsteps of great souls, or mahājanas. According to Śrīmad-Bhāgavatam, there are twelve mahājanas: (1) Brahmā, (2) Lord Śiva, (3) Nārada, (4) Vaivasvata Manu, (5) Kapila (not the atheist, but the original Kapila), (6) the Kumāras, (7) Prahlāda, (8) Bhīṣma, (9) Janaka, (10) Bali, (11) Śukadeva Gosvāmī and (12) Yamarāja. According to the Mahābhārata, there is no point in arguing about the Absolute Truth because there are so many different Vedic scriptures and philosophical understandings that no one philosopher can agree with another. Since everyone is trying to present his own point of view and reject others, it is very difficult to understand the prime necessity of life expressed by religious principles. Therefore it is better to follow in the footsteps of the mahājanas, great souls; then one can achieve the desired success. Lord Caitanya's teachings are just like nectar, and they hold whatever you need. The best way is to take to this path and follow it.”

TLC 22: The Śrīmad Bhāgavatam

Page Title:The Vedanta-sutra begins with the aphorism janmady asya yatah, which Vyasadeva explains in the first verse of Srimad-Bhagavatam, thus establishing from the very beginning that the supreme source of everything is a cognizant, transcendental person
Compiler:Narottama
Created:14 of Jun, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=1, Lec=0, Con=0, Let=0
No. of Quotes:1