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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.

4. Not in the symbol; for (the symbol) is not that one (i.e. the Self of the Devotee).

'Let a man meditate on mind as Brahman ' (Kh. Up. III, 18, 1); 'He who meditates on name as Brahman' (Kh. Up. VII, l5)--with regard to these and similar meditations on outward symbols (pratîka) of Brahman there arises a doubt, viz. whether in them the symbols are to be thought of as of the nature of Self or not. The Pûrvapakshin

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holds the former view. For, he says, in form those injunctions do not differ from other injunctions of meditation on Brahman, and Brahman, as we have seen, constitutes the Self of the meditating Devotee.--This view the Sûtra sets aside. A pratîka cannot be meditated on as being of the nature of Self; for the pratîka is not the Self of the meditating Devotee. What, in those meditations, is to be meditated upon is the pratîka only, not Brahman: the latter enters into the meditation only as qualifying its aspect. For by a meditation on a pratîka we understand a meditation in which something that is not Brahman is viewed under the aspect of Brahman, and as the pratîka--the object of meditation--is not the Self of the Devotee it cannot be viewed under that form.--But an objection is raised here also, it is Brahman which is the real object of meditation; for where Brahman may be viewed as the object of meditation, it is inappropriate to assume as objects non-sentient things of small power such as the mind, and so on. The object of meditation therefore is Brahman viewed under the aspect of mind, and so on.--This objection the next Sûtra disposes of.

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