Epics
  The Mahabharata
  Srimad Bhagavatam

  Vedas
  Rig Veda
  Yajur Veda
  Sama Veda
  Atharva Veda

  Bhagavad Gita
  Sankara Bhashya
  By Edwin Arnold

  Brahma Sutra
  Sankara Bhashya I
  Sankara Bhashya II
  Ramanuja SriBhashya

  Upanishads
  Aitareya
  Brihadaranyaka
  Chandogya
  Isa
  Katha
  Kena
  Mandukya
  Mundaka
  Prasna
  Svetasvatara
  Taittiriya

  Puranas
  Agni Purana
  Brahma Purana
  Garuda Purana
  Markandeya Purana
  Varaha Purana
  Matsya Purana
  Vishnu Purana
  Linga Purana
  Narada Purana
  Padma Purana
  Shiva Purana
  Skanda Purana
  Vamana Purana

  Others
  Manu Smriti

  Philosophers
  Buddha
  Shankaracharya
  Ramanujacharya
  Madhwacharya
  Gauranga
  Vallabhacharya
  Nimbarkacharya
  Vedanta Deshikar
  Appayya Dikshitar
  Samartha Ramdas

  Scriptures
  Vedas
  Upanishads
  Smrithis
  Agamas
  Puranas
  Darsanas
  Bhagavad Gita
  Brahma Sutras
  Mahabharata
  Ramayana

Ramanujacharya's Brahma Sutra Bhashya translated By George Thibaut
SriBhashya - Ramanuja's Commentary On Brahma Sutra (Vedanta Sutra)

Sri Bhashya (also spelled as Sri Bhasya) is a commentary of Ramanujacharya on the Brama Sutras (also known as Vedanta Sutras) of Badarayana. In this bhashya, Ramanuja presents the fundamental philosophical principles of Visistadvaita based on his interpretation of the Upanishads, Bhagavad-gita and other smrti texts. In his Sri-bhashya he describes the three categories of reality (tattvas): God, soul and matter, which have been used by the later Vaisnava theologians including Madhva. The principles of bhakti as a means to liberation were also developed.

22. That which possesses the qualities of invisibility, &c., on account of the declaration of attributes.

The Âtharvanikas read in their text, 'The higher knowledge is that by which that Indestructible is apprehended. That which is invisible, unseizable, without origin and qualities, &c., that it is which the wise regard as the source of all beings'; and further on, 'That which is higher than the high Imperishable' (Mu. Up. I, 1, 5, 6; II, 1, 2). The doubt here arises whether the Indestructible, possessing the qualities of imperceptibility, &c., and that which is higher than the Indestructible, should be taken to denote the Pradhâna and the soul of the Sânkhyas, or whether both denote the highest Self.--The Pûrvapakshin maintains the former alternative. For, he says, while in the text last discussed there is mentioned a special attribute of an intelligent being, viz. in the clause 'unseen but a seer', no similar attribute is stated in the former of the two texts under discussion, and the latter text clearly describes the collective individual soul, which is higher than the imperishable Pradhâna, which itself is higher than all its effects. The reasons for this decision are as follows:--Colour and so on reside in the gross forms of non-intelligent matter, viz. the elements, earth, and so on. When, therefore, visibility and so on are expressly negatived, such negation suggests a non-sentient thing cognate to earth, &c., but of a subtle kind, and such a thing is no other than the Pradhâna. And as something higher than this Pradhâna there are known the collective souls only, under whose guidance the Pradhâna gives birth to all its effects, from the so-called Mahat downwards

p. 283

to individual things. This interpretation is confirmed by the comparisons set forth in the next sloka, 'As the spider sends forth and draws in its threads, as plants spring from the earth, as hair grows on the head and body of the living man, thus does everything arise here from the Indestructible.' The section therefore is concerned only with the Pradhâna and the individual soul.

This primâ facie view is set aside by the Sûtra. That which possesses invisibility and the other qualities stated in the text, and that which is higher than the high Indestructible, is no other than the highest Self. For the text declares attributes which belong to the highest Self only, viz. in I, 1, 9, 'He who knows all, cognises all,' &c. Let us shortly consider the connexion of the text. The passage beginning'the higher knowledge is that by which the Indestructible is apprehended' declares an indestructible being possessing the attributes of invisibility and so on. The clause 'everything arises here from the Indestructible' next declares that from that being all things originate. Next the sloka, 'He who knows all and cognises all,' predicates of that Indestructible which is the source of all beings, omniscience, and similar qualities. And finally the text, 'That which is higher than the high Indestructible,' characterises that same being--which previously had been called invisible, the source of beings, indestructible, all-knowing, &c.--as the highest of all. Hence it is evident that in the text 'higher than the high Indestructible' the term 'Indestructible' does not denote the invisible, &c. Indestructible, which is the chief topic of the entire section; for there can of course be nothing higher than that which, as being all-knowing, the source of all, &c., is itself higher than anything else. The 'Indestructible' in that text therefore denotes the elements in their subtle condition.

home      contact us