View source for 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

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{{terms|"Generally, these Māyāvādīs give prominence of the comment given by Śaṅkarācārya about Brahma-sūtra, Śārīraka-bhāṣya. But that is unnatural. The natural commentation is given by the author himself, Vyāsadeva"}}
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[[Category:Generally]]
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[[Category:Mayavadis]]
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[[Category:Sankaracarya]]
[[Category:Brahma-sutra - redirect to - Vedanta-sutra]]
[[Category:Sariraka-bhasya]]
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[[Category:Natural Commentaries]]
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[[Category:Himself]]
[[Category:Vyasadeva]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Vyāsadeva compiled this Brahma-sūtra, and he explained it, bhāṣyaṁ brahma-sūtrāṇām, this Śrīmad-Bhāgavatam. If we read some artificial comments on Brahma-sūtra, we'll misunderstand. Generally, these Māyāvādīs give prominence of the comment given by Śaṅkarācārya about Brahma-sūtra, Śārīraka-bhāṣya. But that is unnatural. The natural commentation is given by the author himself, Vyāsadeva. So we have to understand . . . Vyāsadeva has written Brahma-sūtra, and we have to understand the meaning of Brahma . . . Brahma-sūtra means codes only. So codes can be explained by the author himself. So our process is to accept the Brahma-sūtra.
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[[Vanisource:741104 - Lecture SB 03.25.04 - Bombay|741104 - Lecture SB 03.25.04 - Bombay]]
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Actually, the Absolute Truth is explained in the Śrīmad-Bhāgavatam, or the Vedānta-sūtra's explanation, natural explanation . . . actually, Śrīmad-Bhāgavatam was written by Vyāsadeva. Here it is said, dvaipāyana-sakha. Dvaipāyana means Vyāsadeva. Vyāsadeva compiled this Brahma-sūtra, and he explained it, bhāṣyaṁ brahma-sūtrāṇām, this Śrīmad-Bhāgavatam. If we read some artificial comments on Brahma-sūtra, we'll misunderstand. Generally, these Māyāvādīs give prominence of the comment given by Śaṅkarācārya about Brahma-sūtra, Śārīraka-bhāṣya. But that is unnatural. The natural commentation is given by the author himself, Vyāsadeva. So we have to understand . . . Vyāsadeva has written Brahma-sūtra, and we have to understand the meaning of Brahma . . . Brahma-sūtra means codes only. So codes can be explained by the author himself. So our process is to accept the Brahma-sūtra. Brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ ([[Vanisource:BG 13.5 (1972)|BG 13.5]]). Kṛṣṇa says in the Bhagavad-gītā. So Brahma-sūtra is nyāya-prasthāna. Nyāya-prasthāna: very logically, transcendental knowledge. So brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ. So we must . . . therefore, according to our Vedic system, the ācārya must understand Brahma-sūtra and explain. Then he'll be accepted as ācārya.

Therefore two sampradāyas, the Māyāvādī sampradāya and the Vaiṣṇava sampradāya, both of them have explained the Brahma-sūtra. Otherwise, they are not authority. Without understanding Brahma-sūtra, nobody can understand what is Brahman. Therefore here it is said that Vidura understood the ānvīkṣikyām, transcendental knowledge, from Maitreya. Who is Maitreya? Dvaipāyana-sakha. He's the friend. That means he has association with Vyāsadeva. Just like friend and friend, the one friend knows the other friend, what is his position, what is his knowledge. So Maitreya was friend of Vyāsadeva. That means he knows what Vyāsadeva knows.
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