Buddhist philosophy does not admit the existence of the spirit soul

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Bhagavad-gita As It Is

BG Chapters 1 - 6

There is always a class of philosophers, almost akin to the Buddhists, who do not believe in the separate existence of the soul beyond the body.
BG 2.26, Purport:

There is always a class of philosophers, almost akin to the Buddhists, who do not believe in the separate existence of the soul beyond the body. When Lord Kṛṣṇa spoke the Bhagavad-gītā, it appears that such philosophers existed, and they were known as the lokāyatikas and vaibhāṣikas. Such philosophers maintain that life symptoms take place at a certain mature condition of material combination. The modern material scientist and materialist philosophers also think similarly. According to them, the body is a combination of physical elements, and at a certain stage the life symptoms develop by interaction of the physical and chemical elements. The science of anthropology is based on this philosophy. Currently, many pseudo religions—now becoming fashionable in America—are also adhering to this philosophy, as are the nihilistic nondevotional Buddhist sects.

Srimad-Bhagavatam

SB Canto 3

According to Lord Śrī Caitanya Mahāprabhu, Śrīpāda Śaṅkarācārya preached the Māyāvāda 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. It was an emergency.
SB 3.4.20, Purport:

The verses of Śrīmad-Bhāgavatam are purely theistic science understandable by the postgraduate students of Bhagavad-gītā, The unauthorized dry speculators are offenders at the lotus feet of the Lord Śrī Kṛṣṇa because they distort the purports of Bhagavad-gītā and Śrīmad-Bhāgavatam to mislead the public and prepare a direct path to the hell known as Andha-tāmisra. As confirmed in Bhagavad-gītā (16.20) such envious speculators are without knowledge and are surely condemned life after life. They unnecessarily take shelter of Śrīpāda Śaṅkarācārya, but he was not so drastic as to commit an offense at the lotus feet of Lord Kṛṣṇa. According to Lord Śrī Caitanya Mahāprabhu, Śrīpāda Śaṅkarācārya preached the Māyāvāda 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. It was an emergency. Thus Lord Kṛṣṇa was accepted by Śaṅkarācārya as the Supreme Personality of Godhead in his commentation on Bhagavad-gītā. Since he was a great devotee of Lord Kṛṣṇa, he did not dare write any commentary on Śrīmad-Bhāgavatam because that would have been a direct offense at the lotus feet of the Lord. But later speculators, in the name of Māyāvāda philosophy, unnecessarily make their commentary on the catuḥ-ślokī Bhāgavatam (SB 2.9.33/34/35/36) without any bona fide intent.

SB Canto 4

Lord Buddha did not give any information about the soul, but if one follows his instructions strictly, he will ultimately become free from the material coverings and attain nirvāṇa.
SB 4.23.15, Purport:

When the spiritual spark, which is described as one ten-thousandth part of the tip of a hair, is forced into material existence, that spark is covered by gross and subtle material elements. The material body is composed of five gross elements—earth, water, fire, air and ether—and three subtle elements—mind, intelligence and ego. When one attains liberation, he is freed from these material coverings. Indeed, success in yoga involves getting free from these material coverings and entering into spiritual existence. Lord Buddha's teachings of nirvāṇa are based on this principle. Lord Buddha instructed his followers to give up these material coverings by means of meditation and yoga. Lord Buddha did not give any information about the soul, but if one follows his instructions strictly, he will ultimately become free from the material coverings and attain nirvāṇa.

The followers of Buddha do not recognize that there is anything beyond the body; the followers of Śaṅkara conclude that there is no separate existence of the Paramātmā, the Supersoul.
SB 4.28.40, Purport:

The conditioned soul is often frustrated in trying to understand the distinctions between the material body, the Supersoul and the individual soul. There are two types of Māyāvādī philosophers—the followers of the Buddhist philosophy and the followers of the Śaṅkara philosophy. The followers of Buddha do not recognize that there is anything beyond the body; the followers of Śaṅkara conclude that there is no separate existence of the Paramātmā, the Supersoul. The Śaṅkarites believe that the individual soul is identical with the Paramātmā in the ultimate analysis. But the Vaiṣṇava philosopher, who is perfect in knowledge, knows that the body is made of the external energy and that the Supersoul, the Paramātmā, the Supreme Personality of Godhead, is sitting with the individual soul and is distinct from him. As Lord Kṛṣṇa states in Bhagavad-gītā (13.3):

kṣetra-jñaṁ cāpi māṁ viddhi
sarva-kṣetreṣu bhārata
kṣetra-kṣetrajñayor jñānaṁ
yat taj jñānaṁ mataṁ mama

"O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion."

Sri Caitanya-caritamrta

CC Adi-lila

The Buddhist philosophers clearly deny both the soul and God, and although the Śaṅkarites do not openly deny God, they say that the Absolute is nirākāra, or formless.
CC Adi 7.114, Purport:

Why the daivī-māyā, or illusory energy of Kṛṣṇa, takes away the knowledge of the Māyāvādī philosophers is also explained in the Bhagavad-gīta by the use of the words āsuraṁ bhāvam āśritāḥ, which refer to a person who does not agree to the existence of the Lord. The Māyāvādīs, who are not in agreement with the existence of the Lord, can be classified in two groups, exemplified by the impersonalist Śaṅkarites of Vārāṇasī and the Buddhists of Saranātha. Both groups are Māyāvādīs, and Kṛṣṇa takes away their knowledge due to their atheistic philosophies. Neither group agrees to accept the existence of a personal God. The Buddhist philosophers clearly deny both the soul and God, and although the Śaṅkarites do not openly deny God, they say that the Absolute is nirākāra, or formless. Thus both the Buddhists and the Śaṅkarites are aviśuddha-buddhayaḥ (SB 10.2.32), or imperfect and unclean in their knowledge and intelligence.

CC Madhya-lila

Since the Buddhist philosophy does not admit the existence of the spirit soul, the so-called mercy of the Buddhists is defective.
CC Madhya 9.49, Purport:

It is stated that mercy is one of the qualities of a Buddhist, but mercy is a relative thing. We show our mercy to a subordinate or to one who is suffering more than ourselves. However, if there is a superior person present, the superior person cannot be the object of our mercy. Rather, we are objects for the mercy of the superior person. Therefore showing compassion and mercy is a relative activity. It is not the Absolute Truth. Apart from this, we also must know what actual mercy is. To give a sick man something forbidden for him to eat is not mercy. Rather, it is cruelty. Unless we know what mercy really is, we may create an undesirable situation. If we wish to show real mercy, we will preach Kṛṣṇa consciousness in order to revive the lost consciousness of human beings, the living entity's original consciousness. Since the Buddhist philosophy does not admit the existence of the spirit soul, the so-called mercy of the Buddhists is defective.

Lectures

Bhagavad-gita As It Is Lectures

Their proposition is that this consciousness is a symptom of combination of matter. That is Buddhist philosophy. They do not accept the existence of soul.
Lecture on BG 2.17 -- Hyderabad, November 22, 1972:

Now I am living body. If somebody pinches my body, because the consciousness is all over the body, so I feel: "Somebody's pinching me." But when the conscious, consciousness is not there, if somebody chops up my body I will not protest. Therefore we should understand what is that living thing. That consciousness, which is spreading all over this body, that is living force. Kṛṣṇa says here: avināśi tu tad viddhi yena sarvam idaṁ tatam. Yena, by that consciousness. The consciousness is spread all over the body. So Kṛṣṇa says, "That consciousness is avināśi." After the death of, after the annihilation of this body, which we call dead, the consciousness is not dead. That we do not understand. There is no science; there is no philosophy. Everything based on a foolish assumption. They say the consciousness is made possible by combination of matter. The combination of matter, five elements, gross, the subtle elements, they cannot see. Even they see. So their... (aside:) Not now. Their proposition is that this consciousness is a symptom of combination of matter. That is Buddhist philosophy. They do not accept the existence of soul. "The consciousness is a combination of matter." But if it is a fact, then why don't you, if some matter is lacking, why don't you bring that matter or chemical and inject in the dead body and make it again conscious? Why it is not possible? What is your argument?

How we can say there is no soul? Lord Buddha also said like that, but He cheated. He knew everything because He is incarnation of God. But He had to cheat the people in that way because they are not intelligent enough.
Lecture on BG 2.18 -- London, August 24, 1973:

So the soul is in the heart and Kṛṣṇa is also in the heart. Because they remain both together. So place is also located. You can perceive also by consciousness where there is presentation of soul, but if you want to measure by experiment, that is not possible. Therefore it is called aprameya. Prameya means direct perception. I can see or I can touch, I can handle. So that is... Kṛṣṇa says no, it is not possible. Aprameya. Then, how I shall accept? Now Kṛṣṇa says. So how I can believe Kṛṣṇa? Kṛṣṇa says ukta, it is already settled up by authorities. Ukta. This is paramparā system. Kṛṣṇa also says ukta. Kṛṣṇa does not say that "I speak," no. Ukta, there is Vedic evidence. Where it is? In the Upaniṣads there is. Just like,

bālāgra-śata-bhāgasya
śatadhā kalpitasya ca
bhāgo jīvaḥ sa vijñeyaḥ
sa cānantyāya kalpate

It is in the Upaniṣad, Śvetāśvatara Upaniṣad. This is called Vedic evidence. In another, in the Śrīmad-Bhāgavatam, there is evidence. What is that? Keśāgra-śata-bhāgasya śatadhā, sadṛśaṁ jīvaḥ sūkṣma (CC Madhya 19.140). Sūkṣma, very fine. Jīvaḥ sūkṣma-svarūpo 'yaṁ saṅkhyātītaḥ kalpate. This jīva, not one, two, three, four—you cannot calculate. Asaṅkhya. So these are evidences in the Vedic literature. So we have to accept it. Kṛṣṇa confirms it and actually also you cannot measure. But we get evidence, the presence of the soul, presence of the soul. Still, how we can say there is no soul? No. This is foolishness. The whole world is going on under this foolishness. Not only now, before also. Like Cārvāka Muni, he was atheist, he did not believe. Lord Buddha also said like that, but He cheated. He knew everything because He is incarnation of God. But He had to cheat the people in that way because they are not intelligent enough. Why not intelligent? Because they were killers of animals, they lost their intelligence. Keśava dhṛta-buddha-śarīra jaya jagadīśa hare. Those who are animal killers, their brain is dull as stone. They cannot understand any thing.

This is the opinion of the modern scientists or the Buddha philosophy, that soul, there is nothing like soul separately, but by combination of matter, at a certain stage, the living symptoms are manifest. And as it is combination of several chemicals, so it is also finished as soon as the body is finished. There is no, nothing as soul. That is their opinion.
Lecture on BG 2.26 -- Hyderabad, November 30, 1972:

(recites verse)

atha cainaṁ nitya-jātaṁ
nityaṁ vā manyase mṛtam
tathāpi tvaṁ mahā-bāho
nainaṁ śocitum arhasi
(BG 2.26)

So this is the opinion of the modern scientists or the Buddha philosophy, that soul, there is nothing like soul separately, but by combination of matter, at a certain stage, the living symptoms are manifest. And as it is combination of several chemicals, so it is also finished as soon as the body is finished. There is no, nothing as soul. That is their opinion. So for argument's sake, Kṛṣṇa says, "If you think like that, that the body is all in all..., by certain condition, the material elements combine, and again it is finished..." So Arjuna was declining to fight. So the, for argument's sake, Kṛṣṇa says that "If you think like that, the body's everything, so it will be destroyed automatically. So why you are so much afraid?" Suppose I have combined some chemicals and it is destroyed... Say, bottles of chemicals, some way or other, it is destroyed. So who laments for that? You can purchase another bottle. That is simply for argument's sake. Actually, that is not the position. Now, if you think that the combination of chemicals can produce living force, then why don't you do it in the laboratory? The chemicals are there. You can combine and just produce a small ant, moving. Then it is... Science means observation and experiment. So if you simply observe, and cannot make any experiment, practical, so then that is not science. That is only theory. That is not possible. No scientist has ever made any living entity by combination of chemicals in the laboratory. Nobody can do that.

The Buddhist philosophy mostly, they do not believe in the existence of the soul. The Buddhist philosopher thinks that the combination of matter makes a living symptom.
Lecture on BG 2.26-27 -- London, August 29, 1973:

The modern scientific view is that there is no soul. Life is generated from matter. By combination of material elements at a... Just like chemical combination. You mix acid and soda, alkaline and acid. There will be some reaction, effervescence, movement. Similarly, the Buddhist philosophy mostly, they do not believe in the existence of the soul. The Buddhist philosopher thinks that the combination of matter makes a living symptom. Their ultimate goal is nirvāṇa. Nirvāṇa means stop this combination. Due to this combination, we feel pains and pleasure. Therefore, if we disintegrate the combination, there will be no more pains and pleasure. Materialistic. Their solution, pains and pleasure, any philosophy or any religious system, ultimately aims at ātyantika-duḥkha-nivṛtti. Duḥkha means pain, and nivṛtti, nivṛtti means stop.

The Buddha philosophy which was formerly known as lokāyatikas and vaibhāṣikas... These two kinds of philosophers, they did not believe. Mostly the materialistic philosophers, they have no understanding of the soul.
Lecture on BG 2.26-27 -- London, August 29, 1973:

The Bhāgavata says that ātyantika-duḥkha-nivṛtti, means ultimate solution of miserable condition, is in the fact that we realize God and we go back to home, back to Godhead. This is our philosophy. And persons who cannot understand what is God, what is kingdom of God, they want to adjust. The aim is the same, ātyantika-duḥkha-nivṛtti, ultimately solution of all miseries. In a different way. So Kṛṣṇa says, putting forward the Buddha philosophy which was formerly known as lokāyatikas and vaibhāṣikas... These two kinds of philosophers, they did not believe. Mostly the materialistic philosophers, they have no understanding of the soul. Therefore they have different kinds of theories which we do not accept.

The Buddha philosophy, they do not recognize the soul.
Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:

Just like we belong to the devotee group of philosophers. Then there are others who are impersonalists. But they, or both of them, they do not deny the presence of the soul, presence of the soul. The Buddha philosophy, they do not recognize the soul. They, according to them, that the combination of matter at a certain stage produces consciousness. But that philosophy, that argument, can be refuted that with matter, you cannot produce consciousness. Because... Take the example of a dead man. The dead man is there. All the elements, material elements, are all there present. But you cannot revise, you cannot revoke that man to consciousness.

Generally, according to Buddha philosophy, there is no soul, no God. But they have to obey Lord Buddha. So there is also God because Lord Buddha is accepted by the Vedic literature.
Lecture on BG 4.7 -- Montreal, June 13, 1968:

Generally, according to Buddha philosophy, there is no soul, no God. But they have to obey Lord Buddha. So there is also God because Lord Buddha is accepted by the Vedic literature. Just in the Śrīmad-Bhāgavatam there is a great list of incarnations, and Buddha, Lord Buddha, is accepted as one of the incarnations who would appear. It is in future tense. Kīkaṭeṣu bhaviṣyati. Buddho nāmnā añjana-sutaḥ kīkaṭeṣu bhaviṣyati. Now bhaviṣyati means "He will appear in future." Because Śrīmad-Bhāgavatam was compiled by Vyāsadeva five thousand years ago, and Lord Buddha appeared about two-thousand-six-hundred years ago. Therefore before the appearance of Lord Buddha the Śrīmad-Bhāgavatam was written. This is called śāstra. Because there is accurate date and accurate calculation. Everything is there. Buddho nāmnā añjana-sutaḥ kīkaṭeṣu bhaviṣyati. The mother's name also given there, añjana-suta. And kīkaṭeṣu means Gayāpradesh. In India there is a province called Bihar. In that province there is a district Gayā. In that district Lord Buddha appeared. Lord appeared in Bihar province. He was kṣatriya, He was Hindu, and He propagated this religion of nonviolence, Buddhism.

The Buddha, Lord Buddha preached that there is no God, there is no soul. This body is combination of matter and if we dissolve this material combination then there is no more perception of misery or happiness. That is nirvāṇa. That is his philosophy.
Lecture on BG 4.7 -- Montreal, June 13, 1968:

Lord appeared in Bihar province. He was kṣatriya, He was Hindu, and He propagated this religion of nonviolence, Buddhism. His specific propaganda was to stop animal killing. So animal killing is recommended in the Vedic literature. Therefore people wanted to give him Vedic evidences that "In the Vedic literature animal sacrifice is recommended under certain condition. So how do you preach? You are Hindu and you are followers of Vedas. Why you are preaching nonviolence?" Therefore he had to give up Hindu religion. He said that "I do not care for your Vedas. It is my propaganda to stop animal killing. So if you follow me, then you must stop animal killing." Ahiṁsā paramo dharmaḥ. So later on, of course, Lord Buddha was patronized by a great emperor, Aśoka, and therefore practically all Indian population turned to be Buddhist, with few exceptions.

Then Śaṅkarācārya came and he preached this almost Buddhism. The Buddha, Lord Buddha preached that there is no God, there is no soul. This body is combination of matter and if we dissolve this material combination then there is no more perception of misery or happiness. That is nirvāṇa. That is his philosophy. But later on, Lord, I mean to say, Ācārya Śaṅkara, he appeared and he preached that brahma satyaṁ jagan mithyā. This bodily combination is temporary, or mithyā. He said flatly that it is false. False means... Of course, Vaiṣṇava philosophy, they say temporary. Temporary or false you can take on the same category. But Śaṅkarācārya said that brahma satyam. That spirit soul, Brahman, that is reality, and this external feature of the Brahman, or the body, that is false.

Buddha philosophy does not accept the existence of the soul.
Lecture on BG 4.9-11 -- New York, July 25, 1966:

Krodha means there are other persons who are neither impersonalists nor personalists. They are what are called more or less atheists. Atheist means they don't believe in any transcendental nature. Even they do not believe in the existence of the soul. They simply concern themselves with this material body. Just like Buddha philosophy. Buddha philosophy does not accept the existence of the soul. Buddha philosophy says that this material body is a combination of matter. Now, as soon as the matter is dissolved, then the feelings of happiness and distress is gone. But according to Bhagavad-gītā, the existence of soul is accepted in the Vedic literature.

The Buddhist theory is that living symptoms are produced by combination of matter. But from Bhagavad-gītā and other Vedic literature we understand that matter is produced from spirit soul.
Lecture on BG 7.4-5 -- Bombay, March 30, 1971:

The Buddhist theory is that living symptoms are produced by combination of matter. But from Bhagavad-gītā and other Vedic literature we understand that matter is produced from spirit soul. Matter, not from the matter the living symptoms are produced. According to Lord Buddha's philosophy, that this body is combination of matter... So when we dismantle the matter, nirvāṇa, then there is no more feelings of pains and pleasures. That is called śūnyavādi. But we are neither śūnyavādī or nirviśeṣa-vādī. We are saviśeṣa-vādīs. Saviśeṣa-vādi means that the spirit soul has got its form, and this body has got form. Just like dress takes its form because the man has got a form. This body is considered as dress. Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). We are changing our dresses as much as we change our old dress to new ones. Old order changes, yielding place to new. So this body, because we, in our spiritual body we have got form, hands and legs, therefore we develop a material body which has got hands, legs, etc. That we can understand very easily. Just like your coat and shirt cannot have hands and legs without you having your hands and legs; similarly, this material body which is considered as dress means it has developed on the personal body of the spiritual form. This is called saviśeṣa-vāda.

The Buddhist theory that the intelligence or consciousness takes place at a certain point of material mixture... But that may be an argument, but actually it is not a fact. Any amount of material mixture, you cannot produce soul.
Lecture on BG 13.6-7 -- Montreal, October 25, 1968:

So we may be very proud of advancement of knowledge, but actually we are not yet advanced, so far material science is concerned, to understand the basic principle of the moving force which is moving this body, the... On account of the presence of the soul, we have got so much intelligence, we have got so much thoughtful, psychological effect. So many things wonderful they are. But as soon as the soul is not there, everything collapses. So the Buddhist theory that the intelligence or consciousness takes place at a certain point of material mixture... But that may be an argument, but actually it is not a fact. Any amount of material mixture, you cannot produce soul. They have produced so many things by material mixture, but nobody has produced. In India, of course, we heard so many news that "In America they have produced life in chemical laboratory." And sometimes they say, "In Russia they are trying." But this is not possible. Nobody has found. And greatest scientists, they have admitted that the problem of life is beyond the scope of material science.

Srimad-Bhagavatam Lectures

Now, those who follow the Buddha philosophy, they say that "There is no soul. There is no God." But there are thousands and thousands of temples of Lord Buddha, and they worship. Especially in the countries like Japan and China and Burma there are thousands of temples, and they exactly worship in the same way as we are worshiping Jagannātha.
Lecture on SB 1.2.6 -- Montreal, August 3, 1968:

Sammohāya sura-dviṣām: (SB 1.3.24) "The Lord will appear as Buddha in order to sammohāya, bewilder, the atheist class of men." Atheist class of... His activities were to cover the atheist class of men, those who do not believe in God. Yes. Lord Buddha said, "Yes, there is no God. There is no God. There is void only. But you believe me, what I say." Just see. He is incarnation of God, and the people amongst whom he is preaching, to them he is saying, "There is no God," but he is God.

Is it not a process of cheating? Yes. So this process of cheating is not exactly cheating; it is for the welfare of the so-called atheistic persons. Just like sometimes father cheats the son. The son is insisting to get one thousand-dollar note, and the father asking, "My dear son, please deliver it." "No, I shall not." So father gives him one lozenges: "My dear son, will you like to take this lozenges?" "Yes, give me." "But you must have to give me that paper." "All right, take." So this kind... (break) ...is not actually cheating, but father knows that "This boy will destroy this one thousand dollars, so it is necessary to give him that two-cent-worth lozenges and take out that one hundred-or thousand-dollar-worth paper." Similarly, when people become too much atheistic, so, in order to bring them back to the understanding of God, there is sometimes necessity like this.

Now, those who follow the Buddha philosophy, they say that "There is no soul. There is no God." But there are thousands and thousands of temples of Lord Buddha, and they worship. Especially in the countries like Japan and China and Burma there are thousands of temples, and they exactly worship in the same way as we are worshiping Jagannātha. The lamp is given, the candle is burned, they offer very respectfully, and there are brahmacārīs, sannyāsīs. The whole principles is there. But officially, there is no question of God. So this is mentioned in the Bhāgavata.

Actually Buddha philosophy does not accept God, neither soul. They simply philosophize on the material elements, and they want to finish the material exis..., dismantle the material elements. Nirvāṇa.
Lecture on SB 1.3.11-12 -- Los Angeles, September 17, 1972:

The Buddhists, they decline to accept the authority of Vedas, and the Māyāvādīs, the impersonalists, they want to accept the authority of Vedas, but under the garb of Buddhism. Therefore Caitanya Mahāprabhu has given His remark, veda nā māniyā bauddha haya ta' nāstika. According to Vedic line of thought, anyone who does not accept the authority of Vedas, he is called atheist. Just like the Muhammadans, they also call "kafir." One who does not accept the authority of Koran, they call "kafir." And the Christians also, they call "heathens." So there are different terms. So according to our Vedic line of thought, anyone who does not accept the Vedic way of life, he is called atheist. Therefore Buddhist, according to Vedantists, Buddhist are called atheist. Actually Buddha philosophy does not accept God, neither soul. They simply philosophize on the material elements, and they want to finish the material exis..., dismantle the material elements. Nirvāṇa. So Caitanya Mahāprabhu has remarked that the Buddhists are honest. They frankly say that "We don't accept your Vedas." But the Shankarites, they are cheaters, because they are accepting Vedas, but on the basis of Buddha philosophy. That is cheating.

In Buddha religion they don't believe in God. "Yes. There is no soul. There is no God." That is Buddhist theory. Śūnyavādi. "Everything void. Make void."
Lecture on SB 1.3.24 -- Los Angeles, September 29, 1972:

Just see how much attachment we have got. Duḥkhālayam aśāśvatam (BG 8.15). This place has been described that it is a place for suffering. It is not the place for enjoying. But still, we are not inclined to leave it. Duḥkhālayam aśāśvatam (BG 8.15). You cannot make even compromise: "All right, it is a place of suffering, but we have got our radio and television. We shall live here." No. You may have your radio, television, and if you make compromise, nature will not allow you. After some years you kick out: "Please get out of this apartment." "No, I have got my television and this and..." "That's all right. You get out." Aśāśvatam. You cannot make even compromise, that "All right, it is miserable place. I will live here." But you will not be allowed to live here. But these foolish rascals, they do not understand. Bhūtvā bhūtvā pralīyate (BG 8.19).

Therefore Lord Buddha appeared. These rascals... Sammohāya sura-dviṣām (SB 1.3.24). Sura-dviṣām means rascals, atheists. "There is no God." In Buddha religion they don't believe in God. "Yes. There is no soul. There is no God." That is Buddhist theory. Śūnyavādi. "Everything void. Make void." Buddha philosophy is that "These bodily pains and pleasure are due to the combination of matter." This body, this gross body, or the subtle body, is made of physical matters: earth, water, air, fire, and ether, and mind, intelligence, ego. These are gross and subtle matters. So Buddha philosophy is that "Due to the combination of this matter, we are feeling pains and pleasure. So everyone is trying to eradicate all kinds of pains. That is the struggle for existence. So these pains will be automatically mitigated if you break this combination." That is Buddha... Nirvāṇa. That is called nirvāṇa. Break. Just like this house is combination of several material thing. Now, when it is broken... You have seen, so many houses have been dismantled. There is no more house. And as soon as there is no more house, there is no question of living or feeling pains or pleasure. That is Buddha philosophy.

Although Lord Buddha appeared in India—he was a kṣatriya, and he started some religious principle—it is not accepted because it is not, in the Buddha religion, there is no acceptance of God or soul.
Lecture on SB 6.1.40 -- Surat, December 22, 1970:

So any scripture, any literature, transcendental literature, whose aim is to understand God, that is Veda. Therefore, anyone who is searching after the Supreme Lord, he is following the Vedic religion. This is another conclusion. The searching process may be different according to the country, climate, but if the ultimate goal is God, then that is accepted as religion. Just like Christian religion. Christian religion, they are also searching after God—Lord Jesus Christ advising, "Be lover of God." He presents himself as son of God. The Muhammadan, Muhammad, he also presented himself as servant of God. In this way, everyone is accepting. Or if anyone is accepting God as the ultimate goal of religious process, that is also Vedic. Because Kṛṣṇa says that vedaiś ca sarvair aham. And a godless scripture, that is not accepted as religion. Therefore in India, although Lord Buddha appeared in India—he was a kṣatriya, and he started some religious principle—it is not accepted because it is not, in the Buddha religion, there is no acceptance of God or soul.

So these are some of the points. But the Bhāgavata says that although in the Buddha religion there is no, I mean to say, mention of worshiping God, but Lord Buddha is himself incarnation of God, and he induced his followers to worship him. Therefore in the Bhāgavata it is said that he cheated the atheists.

The Buddhists, they do not believe in the soul, not in God.
Lecture on SB 7.6.10 -- Vrndavana, December 12, 1975:

The Buddhists, they say there is no God, śūnyavādi. "Everything, at the end, everything is zero. You have got this body. When this body is finished, then everything becomes zero." Because they do not believe in the soul, not in God. There are many nāstik. Vasu bhūta sa dehasya kuta pūrna... bhavet: "The body, I see it is burnt into ashes. Where is life? There is no life. There is no soul." So this is bauddhya-vāda, śūnyavāda—everything becomes zero.

Festival Lectures

The people for whom this Buddha philosophy was preached, they were not very intelligent class of men. Therefore Lord Buddha did not give them the information of the subtle body or the soul.
Lecture-Day after Sri Gaura-Purnima -- Hawaii, March 5, 1969:

So Buddha philosophy simply takes account of this gross body. They do not take account of the mind, because as soon as they go to the platform of mind, then immediately the question will be "Whose mind? Whose intelligence?" Then you have to come to the spirit soul. But the people for whom this Buddha philosophy was preached, they were not very intelligent class of men. Therefore Lord Buddha did not give them the information of the subtle body or the soul. They were unable. Why they were unable? They were gross materialists. The gross materialists, they are animal-killers, gross materialists. That, these animal-killers, according to Bhāgavata also, they cannot understand finer things. Those who are animal-killers and animal-eaters, they cannot understand finer philosophical matter. Their brain is gross. Therefore they are much inclined to mechanical way of life. Machine. Machine is gross. You see? We therefore forbid our students, not to be meat-eaters, because by refraining yourself from meat-eating, you will have, you will develop finer... Not only refraining from meat-eating. That is one of the conditions.

Philosophy Discussions

Soul is different, but Lord Buddha did not say because during his time they could not understand it. So he did not say that there is soul, but he simply said that this body is combination of material thing.
Philosophy Discussion on Arthur Schopenhauer:

Hayagrīva: Well as, as to the nature of the world, Schopenhauer is vague, but he sees material life as basically irrational and whimsical.

Prabhupāda: Yes, that's a fact. Therefore you are changing body. Material mind is not fixed up; rejecting and accepting. This is going on. That Māyāvāda philosophers say as well. The Buddhists also say this material pains and pleasure is account to the material combination. It does not say material combination of this body. Soul is different, but he did not say because during his time they could not understand it. So he did not say that the..., there is soul, but he simply said that this body is combination of material thing; that is the cause of pains and pleasure. So dismantle it. Let earthly part of the body go to earth, watery part of the body, let it... Nirvāṇa, that is. Then I become zero, śūnyavādī. Because he does not get any information of the soul, he takes account of the body. Analyze the body and it is composition of earth, water, air, fire, like that. So when it is dismantled, then where is pains and pleasure? That is his philosophy, śūnyavāda, make it zero.

Conversations and Morning Walks

1972 Conversations and Morning Walks

Buddha philosophy does not give any idea of soul - bodily concept. The body is combination of matter, so dismantle this combination. Just like you have got a skyscraper building, so you have to pay tax. Break it, make it zero, so no tax. This is philosophy.
Room Conversation -- February 15, 1972, Madras:

Prabhupāda: These rascal philosophy statement is like that. Make zero. Make imperson. Then the difficulties of personality... Because they have got very bad experience of personality here. He had to become minister, he has become king and this and that, householder, all botheration. So make imperson. That's all. Negation. Personality is giving us trouble, so make imperson. God must be imperson, because as soon as we have person, there is trouble. They have got experience. (indistinct) as soon as they (indistinct), make it zero, then there is no pains and pleasure. The body, because Buddha philosophy does not give any idea of soul-bodily concept. The body is combination of matter, so dismantle this combination. Just like you have got a skyscraper building, so you have to pay tax. Break it, make it zero, so no tax. This is philosophy. Do you follow? You have got a very big building, so you have to pay tax. To save tax, break the building. No more taxes. No more pains and pleasure. No more anxiety. That is Buddha philosophy.

1973 Conversations and Morning Walks

Buddhists they do not give any information of the soul.
Morning Walk At Cheviot Hills Golf Course -- May 13, 1973, Los Angeles:

Svarūpa Dāmodara: They are saying that the material body started from elements, the chemical elements.

Prabhupāda: That we admit also. That we also admit. But on what basis?

Svarūpa Dāmodara: And when the spirit soul, when the living entity reaches the human platform, then again goes back to the...

Prabhupāda: Do the rascals believe in the living entity?

Svarūpa Dāmodara: No, they don't say living entity. Bodies.

Prabhupāda: Then?

Paramahaṁsa: Something akin to Buddhism.

Prabhupāda: Yes. Yes.

Paramahaṁsa: The Buddhists also say that the body is like a house. You put the house together, you put the body together with chemicals. And when the bodies die, just like you take the house apart, all the wood, and then there is no more house... no more soul, no more life.

Prabhupāda: Yes. That is called nirvāṇa. And with the chemicals you can build another house. Buddhists they do not give any information of the soul. That is Buddhism.

1974 Conversations and Morning Walks

Buddha philosophy does not accept God. No soul, no God. Our Kṛṣṇa philosophy is God, soul, and Vedānta philosophy, that is also God. So Buddha philosophy different from Vedānta philosophy and Kṛṣṇa philosophy.
Room Conversation -- March 16, 1974, Vrndavana:

Prabhupāda: Which philosophy you are following?

Guest: Uh, Buddha philosophy, and uh, Vedānta and uh, Kṛṣṇa philosophy. I have a Tibetan teacher now, (indistinct).

Prabhupāda: He also teaches Kṛṣṇa?

Guest: Uh, he teaches uh...

Prabhupāda: Buddha.

Guest: Buddha. Buddhism.

Prabhupāda: So how you will adjust Kṛṣṇa philosophy and Buddha philosophy?

Guest: Well it's just a different uh, approach. But I don't think there's any fundamental difference. I mean if you, if you, uh, have the ultimate consciousness in one, you have it in the other, too.

Prabhupāda: So there is difference. Buddha philosophy does not accept God.

Guest: Yeah. It's a atheistic approach.

Prabhupāda: Huh?

Guest: It's a atheistic approach.

Prabhupāda: No soul, no God. Our Kṛṣṇa philosophy is God, soul, and Vedānta philosophy, that is also God. So Buddha philosophy different from Vedānta philosophy and Kṛṣṇa philosophy.

Guest: The approach is different, yes.

Prabhupāda: Hm?

Guest: The approach is different.

Prabhupāda: Approach? The end is different. Now how you'll adjust Buddha philosophy and Kṛṣṇa philosophy?

1975 Conversations and Morning Walks

Whole Vedic civilization is a culture how to stop this material body. The Māyāvādī philosophers, they are also trying. The Buddhists, they are also trying. But they are thinking that "There is no soul. Finish this body." This is Buddhist theory. But they know that this is suffering.
Room Conversation -- October 15, 1975, Johannesburg:

Prabhupāda: Even if you fix up one type of suffering, another type of suffering will come. So suffering must be there. The body means suffering. One should understand this, that asann api kleṣada asa dehaḥ (SB 5.5.4). Na sādhu manye yato ātmano 'yam asannapi kleṣada asa dehaḥ. You are trying to adjust things, threefold miserable condition, but you should understand that as soon as you get this material body, it will be suffering only. Therefore whole Vedic civilization is a culture how to stop this material body. The Māyāvādī philosophers, they are also trying. The Buddhists, they are also trying. But they are thinking that "There is no soul. Finish this body." This is Buddhist theory. But they know that this is suffering. Similarly, the Māyāvādī, they also know this body is suffering, so they want to come out of the body and merge into the existence of God. The senses are already there, either Buddhist or Māyāvādī. And Vaiṣṇava philosophy is "Not only come out of this miserable condition of life, but enter into Kṛṣṇa's family and live peacefully." But so far the body is bad, it is accepted by all philosophies. Any kind of Indian philosophy, they will accept that body is bad.

1977 Conversations and Morning Walks

Buddha's business was to stop sinful life. In sinful life one cannot understand God as He is.
Room Conversation -- October 3, 1977, Vrndavana:

Haṁsadūta: Because Buddhists come and they ask, "If Lord Buddha was an incarnation of Viṣṇu, then why he did not teach about God? Why did he not teach about the soul?" So I always explain to them it's like teachings ABC's and teaching advanced literature. He was teaching ABC. That was required. He did not go into higher subject matter.

Prabhupāda: First of all the Buddha wanted to make them sinless, "Don't kill." And you are not following that even. His business was to stop sinful life. In sinful life one cannot understand God as He is.

Compiled byLabangalatika +
Completed sectionsALL +
Date of first entryDecember 24, 0011 JL +
Date of last entryDecember 24, 0011 JL +
Total quotes29 +
Total quotes by sectionBG: 1 +, SB: 3 +, CC: 2 +, OB: 0 +, Lec: 18 +, Conv: 5 + and Let: 0 +