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  By Edwin Arnold

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  Ramanuja SriBhashya


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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.

26. That which the text refers to is an inferential mark--thus.

The text describes the shape of Vaisvânara, of whom heaven, &c., down to earth constitute the several limbs; and it is known from Scripture and Smriti that such is the shape of the highest Self. When, therefore, we recognise that shape as referred to in the text, this supplies an inferential mark of Vaisvânara being the highest Self.--The 'thus' (iti) in the Sûtra denotes a certain mode, that is to say, 'a shape of such a kind being recognised in the text enables us to infer that Vaisvânara is the highest Self.' For in Scripture and Smriti alike the highest Person is declared to have such a shape. Cp. e.g. the text of the Átharvanas. 'Agni is his head, the sun and moon his eyes, the regions his cars, his speech the Vedas disclosed, the wind his breath, his heart the Universe; from his feet came the earth; he is indeed the inner Self of all things' (Mu. Up. II, I, 4). 'Agni' in this passage denotes the heavenly world, in agreement with the text 'that world indeed is Agni.' And the following Smrriti texts: 'He of whom the wise declare the heavenly world to be the head, the ether the navel, sun and moon the eyes, the regions the ears, the earth the feet; he whose Self is unfathomable is the leader of all beings'; and 'of whom Agni is the mouth, heaven the head, the ether the navel, the earth the

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feet, the sun the eye, the regions the ear; worship to him, the Self of the Universe!'--Now our text declares the heavenly world and so on to constitute the head and the other limbs of Vaisvânara. For Kaikeya on being asked by the Rishis to instruct them as to the Vasvânara Self recognises that they all know something about the Vaisvânara Self while something they do not know(for thus only we can explain his special questions), and then in order to ascertain what each knows and what not, questions them separately. When thereupon Aupamanyava replies that he meditates on heaven only as the Self, Kaikeya, in order to disabuse him from the notion that heaven is the whole Vaisvânara Self, teaches him that heaven is the head of Vaisvânara, and that of heaven which thus is a part only of Vaisvânara, Sutegas is the special name. Similarly he is thereupon told by the other Rishis that they meditate only on sun, air, ether, and earth, and informs them in return that the special names of these beings are 'the omniform,' 'he who moves in various ways,' 'the full one,''wealth and 'firm rest,' and that these all are mere members of the Vaisvânara Self, viz. its eyes, breath, trunk, bladder, and feet. The shape thus described in detail can belong to the highest Self only, and hence Vaisvânara is none other but the highest Self.

The next Sûtra meets a further doubt as to this decision not yet being well established.

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