CC Antya 2.95 (1975): Difference between revisions

Latest revision as of 00:29, 27 January 2020

Śrī Caitanya-caritāmṛta (1975) - Antya-līlā - Chapter 2: The Chastisement of Junior Haridāsa

Antya-līlā 2.94 - Antya-līlā 2.96

Compare Versions: CC 1975 with CC 1996

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

TEXT 95

vaiṣṇava hañā yebā śārīraka-bhāṣya śune

sevya-sevaka-bhāva chāḍi' āpanāre 'īśvara' māne

SYNONYMS

vaiṣṇava hañā—being a Vaiṣṇava; yebā—anyone who; śārīraka-bhāṣya—the Māyāvāda commentary Śārīraka-bhāṣya; śune—listens to; sevya-sevaka-bhāva—the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant; chāḍi'-giving up; āpanāre—himself; īśvara—the Supreme Lord; māne—considers.

TRANSLATION

"When a Vaiṣṇava listens to the Śārīraka-bhāṣya, the Māyāvāda commentary upon Vedānta-sūtra, he gives up the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant. Instead, he considers himself the Supreme Lord.

PURPORT

The philosophers known as kevalādvaita-vādīs generally occupy themselves with hearing the Śārīraka-bhāṣya, a commentary by Śaṅkarācārya advocating that one impersonally consider oneself the Supreme Lord. Such Māyāvāda philosophical commentaries upon Vedānta are simply imaginary, but there are other commentaries on Vedānta philosophy. The commentary by Śrīla Rāmānujācārya, known as Śrī-bhāṣya, establishes the viśiṣṭādvaita-vāda philosophy. Similarly, in the Brahma-sampradāya, Madhvācārya's Pūrṇaprajña-bhāṣya establishes śuddha-dvaita-vāda. In the Kumāra-sampradāya, or Nimbārka-sampradāya, Śrī Nimbārka establishes the philosophy of dvaitādvaita-vāda in the Pārijāta-saurabha-bhāṣya. And in the Viṣṇusvāmi-sampradāya, or Rudra-sampradāya, which comes from Lord Śiva, Viṣṇusvāmī has written a commentary called Sarvajña-bhāṣya, which establishes śuddhādvaita-vāda.

A Vaiṣṇava should study the commentaries on Vedānta-sūtra written by the four sampradāya-ācāryas, namely Śrī Rāmānujācārya, Madhvācārya, Viṣṇusvāmī and Nimbārka, for these commentaries are based upon the philosophy that the Lord is the master and that all living entities are His eternal servants. One interested in studying Vedānta philosophy properly must study these commentaries, especially if he is a Vaiṣṇava. These commentaries are always adored by Vaiṣṇavas. The commentary by Śrīla Bhaktisiddhānta Sarasvatī is elaborately given in the Ādi-līlā, Chapter Seven, text 101. The Māyāvāda commentary Śārīraka-bhāṣya is like poison for a Vaiṣṇava. It should not be touched at all. Śrīla Bhaktivinoda Ṭhākura remarks that even a mahā-bhāgavata, or highly elevated devotee who has surrendered himself unto the lotus feet of Kṛṣṇa, sometimes falls down from pure devotional service if he hears the Māyāvāda philosophy of Śārīraka-bhāṣya. This commentary should therefore be shunned by all Vaiṣṇavas.

Antya-līlā 2.94 - Antya-līlā 2.96

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 <div style="float:left">'''[[Sri Caitanya-caritamrta (1975)|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Antya (1975)|Antya-līlā]] - [[CC Antya 2 (1975)|Chapter 2: The Chastisement of Junior Haridāsa]]'''</div>
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+{{CompareVersions|CC|Antya 2.95|CC 1975|CC 1996}}
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-''Below is the 1996 edition text, ready to be substituted with the 1975 one using the compile form.''
 ==== TEXT 95 ====
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 :vaiṣṇava hañā yebā śārīraka-bhāṣya śune
-:sevya-sevaka-bhāva chāḍi’ āpanāre ‘īśvara’ māne
+:sevya-sevaka-bhāva chāḍi' āpanāre 'īśvara' māne
 </div>
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 <div class="synonyms">
-vaiṣṇava hañā—being a Vaiṣṇava; yebā—anyone who; śārīraka-bhāṣya—the Māyāvāda commentary Śārīraka-bhāṣya; śune—listens to; sevya-sevaka-bhāva—the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant; chāḍi’—giving up; āpanāre—himself; īśvara—the Supreme Lord; māne—considers.
+vaiṣṇava hañā—being a Vaiṣṇava; yebā—anyone who; śārīraka-bhāṣya—the Māyāvāda commentary Śārīraka-bhāṣya; śune—listens to; sevya-sevaka-bhāva—the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant; chāḍi'-giving up; āpanāre—himself; īśvara—the Supreme Lord; māne—considers.
 </div>
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 <div class="translation">
-“When a Vaiṣṇava listens to the Śārīraka-bhāṣya, the Māyāvāda commentary upon the Vedānta-sūtra, he gives up the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant. Instead, he considers himself the Supreme Lord.
+"When a Vaiṣṇava listens to the Śārīraka-bhāṣya, the Māyāvāda commentary upon Vedānta-sūtra, he gives up the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant. Instead, he considers himself the Supreme Lord.
 </div>
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 <div class="purport">
-The philosophers known as kevalādvaita-vādīs generally occupy themselves with hearing the Śārīraka-bhāṣya, a commentary by Śaṅkarācārya advocating that one impersonally consider oneself the Supreme Lord. Such Māyāvāda philosophical commentaries upon the Vedānta-sūtra are simply imaginary, but there are other commentaries on the Vedānta-sūtra. The commentary by Śrīla Rāmānujācārya, known as Śrī-bhāṣya, establishes the viśiṣṭādvaita-vāda philosophy. Similarly, in the Brahma-sampradāya, Madhvācārya’s Pūrṇaprajña-bhāṣya establishes śuddha-dvaita-vāda. In the Kumāra-sampradāya, or Nimbārka-sampradāya, Śrī Nimbārka establishes the philosophy of dvaitādvaita-vāda in the Pārijāta-saurabha-bhāṣya. And in the Viṣṇu-svāmi-sampradāya, or Rudra-sampradāya, which comes from Lord Śiva, Viṣṇu Svāmī has written a commentary called Sarvajña-bhāṣya, which establishes śuddhādvaita-vāda.
+The philosophers known as kevalādvaita-vādīs generally occupy themselves with hearing the Śārīraka-bhāṣya, a commentary by Śaṅkarācārya advocating that one impersonally consider oneself the Supreme Lord. Such Māyāvāda philosophical commentaries upon Vedānta are simply imaginary, but there are other commentaries on Vedānta philosophy. The commentary by Śrīla Rāmānujācārya, known as Śrī-bhāṣya, establishes the viśiṣṭādvaita-vāda philosophy. Similarly, in the Brahma-sampradāya, Madhvācārya's Pūrṇaprajña-bhāṣya establishes śuddha-dvaita-vāda. In the Kumāra-sampradāya, or Nimbārka-sampradāya, Śrī Nimbārka establishes the philosophy of dvaitādvaita-vāda in the Pārijāta-saurabha-bhāṣya. And in the Viṣṇusvāmi-sampradāya, or Rudra-sampradāya, which comes from Lord Śiva, Viṣṇusvāmī has written a commentary called Sarvajña-bhāṣya, which establishes śuddhādvaita-vāda.
-A Vaiṣṇava should study the commentaries on the Vedānta-sūtra written by the four sampradāya-ācāryas, namely Śrī Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī and Nimbārka, for these commentaries are based upon the philosophy that the Lord is the master and that all living entities are His eternal servants. One interested in studying Vedānta philosophy properly must study these commentaries, especially if he is a Vaiṣṇava. These commentaries are always adored by Vaiṣṇavas. The commentary by Śrīla Bhaktisiddhānta Sarasvatī is elaborately given in the Adi-līlā, Chapter Seven, text 101. The Māyāvāda commentary Śārīraka-bhāṣya is like poison for a Vaiṣṇava. It should not be touched at all. Śrīla Bhaktivinoda Ṭhākura remarks that even a mahā-bhāgavata, or highly elevated devotee who has surrendered himself unto the lotus feet of Kṛṣṇa, sometimes falls down from pure devotional service if he hears the Māyāvāda philosophy of the Śārīraka-bhāṣya. This commentary should therefore be shunned by all Vaiṣṇavas.
+A Vaiṣṇava should study the commentaries on Vedānta-sūtra written by the four sampradāya-ācāryas, namely Śrī Rāmānujācārya, Madhvācārya, Viṣṇusvāmī and Nimbārka, for these commentaries are based upon the philosophy that the Lord is the master and that all living entities are His eternal servants. One interested in studying Vedānta philosophy properly must study these commentaries, especially if he is a Vaiṣṇava. These commentaries are always adored by Vaiṣṇavas. The commentary by Śrīla Bhaktisiddhānta Sarasvatī is elaborately given in the Ādi-līlā, Chapter Seven, text 101. The Māyāvāda commentary Śārīraka-bhāṣya is like poison for a Vaiṣṇava. It should not be touched at all. Śrīla Bhaktivinoda Ṭhākura remarks that even a mahā-bhāgavata, or highly elevated devotee who has surrendered himself unto the lotus feet of Kṛṣṇa, sometimes falls down from pure devotional service if he hears the Māyāvāda philosophy of Śārīraka-bhāṣya. This commentary should therefore be shunned by all Vaiṣṇavas.
 </div>