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.

52. Should it be said (that that is possible) owing to the difference of place; we deny this, on account of (all upâdhis) being within (all places).

Although Brahman is one only and not to be split by the several limiting adjuncts with which it is connected,

p. 567

yet the separation of the spheres of enjoyment is not impossible since the places of Brahman which are connected with the upâdhis are distinct.--This the Sûtra negatives on the ground that, as the upâdhis move here and there and hence all places enter into connexion with all upâdhis, the mixing up of spheres of enjoyment cannot be avoided. And even if the upâdhis were connected with different places, the pain connected with some particular place would affect the whole of Brahman which is one only.--The two Sûtras II, 3, 32 and 37 have stated an objection against those who, without taking their stand on the Veda, held the view of an all-pervading soul. The Sûtras II, 3, 50 and ff., on the other hand, combat the view of those who, while basing their doctrine on the Veda, teach the absolute unity of the Self.--Here terminates the adhikarana of 'the part.'

home      contact us