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  Srimad Bhagavatam

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  Sankara Bhashya
  By Edwin Arnold

  Brahma Sutra
  Sankara Bhashya I
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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.

11. On both assumptions also there is no motion, and thence non-being (of the origination of the world).

The atomic theory teaches that the world is produced by the successive formation of compounds, binary, ternary, and so on, due to the aggregation of atoms--such aggregation resulting from the motion of the atoms. The primary motion of the atoms--which are the cause of the origination of the entire world--is assumed to be brought about by the unseen principle (adrishta), 'The upward flickering of fire,the sideway motion of air, the primary motion on the part

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of atoms and of the manas are caused by the unseen principle.'--Is then, we ask, this primary motion of the atoms caused by an adrishta residing in them, or by an adrishta residing in the souls? Neither alternative is possible. For the unseen principle which is originated by the good and evil deeds of the individual souls cannot possibly reside in the atoms; and if it could, the consequence would be that the atoms would constantly produce the world. Nor again can the adrishta residing in the souls be the cause of motion originating in the atoms.--Let it then be assumed that motion originates in the atoms, owing to their being in contact with the souls in which the adrishta abides!--If this were so, we reply, it would follow that the world would be permanently created, for the adrishta, of the souls forms an eternal stream.-But the adrishta requires to be matured in order to produce results. The adrishtas of some souls come to maturity in the same state of existence in which the deeds were performed; others become mature in a subsequent state of existence only; and others again do not become mature before a new Kalpa has begun. It is owing to this dependence on the maturation of the adrishtas that the origination of the world does not take place at all times.--But this reasoning also we cannot admit. For there is nothing whatever to establish the conclusion that all the different adrishtas which spring from the manifold actions performed at different times, without any previous agreement, by the infinite multitude of individual Selfs should reach a state of uniform maturation at one and the same moment of time (so as to give rise to a new creation). Nor does this view of yours account for the fact of the entire world being destroyed at the same time, and remaining in a state of non-maturation for the period of a dviparârdha.--Nor can you say that the motion of the atoms is due to their conjunction with (souls whose) adrishta possesses certain specific qualities imparted to them by the will of the Lord; for by mere inference the existence of a Lord cannot be proved, as we have shown under I, 1. The origin of the world cannot, therefore, be due to any action on the part of the atoms.

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