CC Madhya 6.172: Difference between revisions
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{{ | [[Category:Sri Caitanya-caritamrta - Madhya-lila Chapter 06|C172]] | ||
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Madhya|Madhya-līlā]] - [[CC Madhya 6|Chapter 6: The Liberation of Sārvabhauma Bhaṭṭācārya]]'''</div> | |||
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==== TEXT 172 ==== | ==== TEXT 172 ==== | ||
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vyāsa—bhrānta bali’ sei sūtre doṣa diyā | :vyāsa—bhrānta bali’ sei sūtre doṣa diyā | ||
‘vivarta-vāda’ sthāpiyāche kalpanā kariyā | :‘vivarta-vāda’ sthāpiyāche kalpanā kariyā | ||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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''[//vanipedia.org/wiki/Special:VaniSearch?s=vyāsa&tab=syno_o&ds=1 vyāsa]'' — Śrīla Vyāsadeva; ''[//vanipedia.org/wiki/Special:VaniSearch?s=bhrānta&tab=syno_o&ds=1 bhrānta]'' — mistaken; ''[//vanipedia.org/wiki/Special:VaniSearch?s=bali’&tab=syno_o&ds=1 bali’]'' — saying; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sei&tab=syno_o&ds=1 sei]'' — that; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sūtre&tab=syno_o&ds=1 sūtre]'' — in the ''Vedānta-sūtra''; ''[//vanipedia.org/wiki/Special:VaniSearch?s=doṣa&tab=syno_o&ds=1 doṣa]'' — fault; ''[//vanipedia.org/wiki/Special:VaniSearch?s=diyā&tab=syno_o&ds=1 diyā]'' — accusing; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vivarta&tab=syno_o&ds=1 vivarta]-[//vanipedia.org/wiki/Special:VaniSearch?s=vāda&tab=syno_o&ds=1 vāda]'' — the theory of illusion; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sthāpiyāche&tab=syno_o&ds=1 sthāpiyāche]'' — has established; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kalpanā&tab=syno_o&ds=1 kalpanā]'' — imagination; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kariyā&tab=syno_o&ds=1 kariyā]'' — doing. | |||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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“Śaṅkarācārya’s theory states that the Absolute Truth is transformed. By accepting this theory, the Māyāvādī philosophers denigrate Śrīla Vyāsadeva by accusing him of error. They thus find fault in the Vedānta-sūtra and interpret it to try to establish the theory of illusion. | “Śaṅkarācārya’s theory states that the Absolute Truth is transformed. By accepting this theory, the Māyāvādī philosophers denigrate Śrīla Vyāsadeva by accusing him of error. They thus find fault in the Vedānta-sūtra and interpret it to try to establish the theory of illusion. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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The first verse of the Brahma-sūtra is athāto brahma jijñāsā: “We must now inquire into the Absolute Truth.” The second verse immediately answers, janmādy asya yataḥ: “The Absolute Truth is the original source of everything.” Janmādy asya yataḥ does not suggest that the original person has been transformed. Rather, it clearly indicates that He produces this cosmic manifestation through His inconceivable energy. This is also clearly explained in the Bhagavad-gītā ([[BG 10.8]]), where Kṛṣṇa says, mattaḥ sarvaṁ pravartate: “From Me, everything emanates.” This is also confirmed in the Taittirīya Upaniṣad (3.1.1): yato vā imāni bhūtāni jāyante. “The Supreme Absolute Truth is that from which everything is born.” Similarly, in the Muṇḍaka Upaniṣad (1.1.7) it is stated, yathorṇa-nābhiḥ sṛjate gṛhṇate ca: “[The Lord creates and destroys the cosmic manifestation] as a spider creates a web and draws it back within itself.” All of these sūtras indicate the transformation of the Lord’s energy. It is not that the Lord undergoes direct transformation, which is called pariṇāma-vāda. However, being very anxious to protect Śrīla Vyāsadeva from criticism, Śaṅkarācārya became a pseudo gentleman and put forward his theory of illusion (vivarta-vāda). Śaṅkarācārya concocted this meaning of pariṇāma-vāda, and by word jugglery he endeavored very hard to establish pariṇāma-vāda as vivarta-vāda. | The first verse of the ''Brahma-sūtra'' is ''athāto brahma jijñāsā:'' “We must now inquire into the Absolute Truth.” The second verse immediately answers, ''janmādy asya yataḥ:'' “The Absolute Truth is the original source of everything.” ''Janmādy asya yataḥ'' does not suggest that the original person has been transformed. Rather, it clearly indicates that He produces this cosmic manifestation through His inconceivable energy. This is also clearly explained in the Bhagavad-gītā ([[BG 10.8 (1972)|BG 10.8]]), where Kṛṣṇa says, ''mattaḥ sarvaṁ pravartate:'' “From Me, everything emanates.” This is also confirmed in the ''Taittirīya Upaniṣad'' (3.1.1): ''yato vā imāni bhūtāni jāyante''. “The Supreme Absolute Truth is that from which everything is born.” Similarly, in the ''Muṇḍaka Upaniṣad'' (1.1.7) it is stated, ''yathorṇa-nābhiḥ sṛjate gṛhṇate ca:'' “[The Lord creates and destroys the cosmic manifestation] as a spider creates a web and draws it back within itself.” All of these ''sūtras'' indicate the transformation of the Lord’s energy. It is not that the Lord undergoes direct transformation, which is called ''pariṇāma-vāda''. However, being very anxious to protect Śrīla Vyāsadeva from criticism, Śaṅkarācārya became a pseudo gentleman and put forward his theory of illusion (''vivarta-vāda''). Śaṅkarācārya concocted this meaning of ''pariṇāma-vāda'', and by word jugglery he endeavored very hard to establish ''pariṇāma-vāda'' as ''vivarta-vāda''. | ||
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Latest revision as of 23:40, 19 February 2024
A.C. Bhaktivedanta Swami Prabhupada
TEXT 172
- vyāsa—bhrānta bali’ sei sūtre doṣa diyā
- ‘vivarta-vāda’ sthāpiyāche kalpanā kariyā
SYNONYMS
vyāsa — Śrīla Vyāsadeva; bhrānta — mistaken; bali’ — saying; sei — that; sūtre — in the Vedānta-sūtra; doṣa — fault; diyā — accusing; vivarta-vāda — the theory of illusion; sthāpiyāche — has established; kalpanā — imagination; kariyā — doing.
TRANSLATION
“Śaṅkarācārya’s theory states that the Absolute Truth is transformed. By accepting this theory, the Māyāvādī philosophers denigrate Śrīla Vyāsadeva by accusing him of error. They thus find fault in the Vedānta-sūtra and interpret it to try to establish the theory of illusion.
PURPORT
The first verse of the Brahma-sūtra is athāto brahma jijñāsā: “We must now inquire into the Absolute Truth.” The second verse immediately answers, janmādy asya yataḥ: “The Absolute Truth is the original source of everything.” Janmādy asya yataḥ does not suggest that the original person has been transformed. Rather, it clearly indicates that He produces this cosmic manifestation through His inconceivable energy. This is also clearly explained in the Bhagavad-gītā (BG 10.8), where Kṛṣṇa says, mattaḥ sarvaṁ pravartate: “From Me, everything emanates.” This is also confirmed in the Taittirīya Upaniṣad (3.1.1): yato vā imāni bhūtāni jāyante. “The Supreme Absolute Truth is that from which everything is born.” Similarly, in the Muṇḍaka Upaniṣad (1.1.7) it is stated, yathorṇa-nābhiḥ sṛjate gṛhṇate ca: “[The Lord creates and destroys the cosmic manifestation] as a spider creates a web and draws it back within itself.” All of these sūtras indicate the transformation of the Lord’s energy. It is not that the Lord undergoes direct transformation, which is called pariṇāma-vāda. However, being very anxious to protect Śrīla Vyāsadeva from criticism, Śaṅkarācārya became a pseudo gentleman and put forward his theory of illusion (vivarta-vāda). Śaṅkarācārya concocted this meaning of pariṇāma-vāda, and by word jugglery he endeavored very hard to establish pariṇāma-vāda as vivarta-vāda.