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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.

3. But it is mere Mâyâ; on account of the true nature (of the soul) not being fully manifested.

The things appearing in dreams-chariots, lotus tanks, and so on--are absolute Mâyâ, i.e. things created by the Supreme Person. For the term 'Mâyâ' denotes wonderful things, as appears from passages such as 'She was born in the race of Ganaka, appearing like the wonderful power of the divine being in bodily shape' (devamâyâ). The sense of the passage 'there are no chariots,' &c. then is--there are no chariots and horses to be perceived by any other person but the dreaming one; and then 'he creates chariots,' &c.--i. e. the Supreme Person creates things to be perceived by the dreamer and persisting for a certain time only. Those things therefore are of a wonderful nature (but not illusions). And the creation of such wonderful things is possible for the Supreme Person who can immediately realise all his wishes; but not for the individual soul. The latter also, indeed, fundamentally possesses that power; but as in the Samsâra state the true nature of the soul is not fully manifested, it is then incapable of accomplishing such wonderful creations. The text 'the person shaping one desired thing after the other' declares the Supreme Person to be the creator, for the clauses immediately preceding and following that text (viz. 'He who is awake in those who sleep'; and 'that is the Bright, that is Brahman, that alone is called the Immortal; all worlds are contained in it and no one goes beyond'--Ka. Up. II, 5, 8) mention attributes distinctively characteristic of the Supreme Person. And the Bri. Up. text, 'For he is the maker,' must therefore, in agreement with the Katha-text, also be understood as declaring that it is the Supreme Person only that creates the things seen in a dream.--But if it is the true nature of the soul to be free from all imperfections, and so on, why then does this not manifest itself?--To this the next Sûtra replies.

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