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.

24. And although (they both be) meditations on man; on account of others not being recorded.

In the Taittiriyaka as well as the Khândogya we meet with a meditation on man (purusha-vidyâ), in which parts of the sacrifice are fancifully identified with the parts of

p. 644

the human body.--Here the Pûrvapakshin maintains that these two meditations are identical; for, he says, both meditations have the same name (purusha-vidyâ), and the same character as stated above; and as the Taittirîyaka mentions no fruit of the meditation, the fruit declared in the Khândogya holds good for the Taittirîyaka also, and thus there is no difference of fruit.--This view the Sûtra negatives. Although both meditations are meditations on man, yet they are separate 'on account of the others not being recorded,' i.e. on account of the qualities recorded in one sâkhâ not being recorded in the other. For the Taittirîyaka mentions the three libations, while the Khândogya does not, and so on. The character of the two meditations thus differs. And there is a difference of result also. For an examination of the context in the Taittirîyaka shows that the purusha-vidyâ is merely a subordinate part of a meditation on Brahman, the fruit of which the text declares to be that the devotee reaches the greatness of Brahman; while the Khândogya meditation is an independent one, and has for its reward the attainment of long life. The two meditations are thus separate, and hence the details of one must not be included in the other.--Here terminates the adhikarana of 'the meditation on man.'

home      contact us