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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.

4. In non-division; because that is seen.

Is the soul, when it has reached the highest light and freed itself from all bondage, conscious of itself as separate from the highest Self or as non-separate in so far as being a mere 'mode' (prakâra) of that Self?--The former view is the right one. For Scriptural and Smriti texts alike declare that the released soul stands to the highest Self in the relation of fellowship, equality, equality of attributes, and all this implies consciousness of separation. Compare 'He attains all desires together with the all-knowing Brahman' (Taitt. Up. II, 1, 1); 'When the seer sees the shining maker, the Lord, the Person who has his source in Brahman; then, possessing perfect knowledge, and shaking off good and evil, free from all passions he reaches the highest equality' (Mu. Up. III, 1, 3); 'Taking their stand upon this knowledge they, attaining to an equality of attributes

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with me, are neither born at the time of a creation nor are they agitated when a pralaya takes place' (Bha. Gî. XIV, 2).--Against this view the Sûtra declares itself 'in non-division.' The released soul is conscious of itself as non-divided from the highest Brahman. 'For this is seen,' i.e. for the soul having reached Brahman and freed itself from the investment of Nescience sees itself in its true nature. And this true nature consists herein that the souls have for their inner Self the highest Self while they constitute the body of that Self and hence are modes (prakâra) of it. This is proved by all those texts which exhibit the soul and Brahman in co-ordination--'Thou art that' 'this Self is Brahman'; 'In that all this has its Self; 'All this in truth is Brahman'; and by other texts, such as 'He who dwells within the Self, whom the Self does not know, of whom the Self is the body,' &c.; and 'He who abides within, the ruler of creatures, he is thy Self; as explained by us under Sûtra I, 4, 22. The consciousness of the released soul therefore expresses itself in the following form: 'I am Brahman, without any division.' Where the texts speak of the soul's becoming equal to, or having equal attributes with, Brahman, the meaning is that the nature of the individual soul--which is a mere mode of Brahman--is equal to that of Brahman, i.e. that on putting off its body it becomes equal to Brahman in purity. The text declaring that the soul 'attains all its desires together with Brahman' intimates that the soul, together with Brahman of which it is a mode, is conscious of the attributes of Brahman. The different texts are thus in no conflict. Nor, on this view of the soul being non-divided from Brahman in so far as being its mode, is there any difficulty on account of what is said about the soul under Sû. IV, 4, 8; or on account of the doctrines conveyed in II, 1, 22; III, 4, 8.--Here terminates the adhikarana of 'non-division, on account of its being seen.'

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