Brahma Sutras: Text, Word-to-Word Meaning, Translation, and Commentary [ Badarayana, Swami Sivananda] on *FREE* shipping on qualifying . Brahma Sutra Bhasya Of Shankaracharya [Sankaracarya, Translated by Swami Gambhirananda] on The Brahma Sutras are the third of the canonical texts and are regarded as the The Brahma Sutras are attributed to Badarayana. Indian tradition identifies BAdarAyaNa, the author of the Brahma SUtra, with Vyasa, the compiler of the Vedas. Many commentaries have been written on this text.

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It occupies a high rank in books on philosophy. This is the shortest chapter with 78 sutras and 38 adhikaranas. The Brahma Sutras is a difficult but important scripture of Vedanta.

Brahma Sutras – Wikipedia

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The best thinkers of India, Germany, America and England belong to this school. May his blessings be upon you all! He then gives his own decision as to the conclusion to be reached, in one or two words, followed by the reasoning behind the conclusion. What’s New Spiritual Life Advaita philosophy is the most sublime and the grandest philosophy of the Hindus. Therefore all schools and cults are necessary. I’d like to read this book on Kindle Don’t have a Kindle?

If any Acharya wishes to establish his own cult or sect or school of thought he will have to write brshma commentary of his own on Brahma Sutras. Sri Ramanuja’s Brahman is a Personal God with attributes. Numerous bdarayana have been written on the Brahma-sutra text, but many such as that of Bodhayana, [note 7] Upavarsa, [note 8] and eighteen out of twenty one mentioned by Narayana in Madhvavijaya-bhava-prakashika are considered lost.

Sri Sankara’s commentary is the best commentary. The Brahma sUtra consists of aphorisms or sUtras, in 4 chapters, each chapter being divided into 4 sections each.


Even a biography of shaMkara written long after him seems to symbolize and recognize the difficulty with his approach, by stating that he had argued with bAdarAyaNa and defeated him. It might be argued that at least one text has had spurious insertions made into it to apparently refer to the other, and that it is thus unnecessary to posit that the authors of the two are the same.

However, the arguments offered by monist and theistic sub-schools of Vedanta differ, particularly those of Shankara, Madhva and Ramanuja, with the latter two also refuting the arguments grahma Shankara in this section.

Of these, the vedAnta school concerns itself with the understanding of brahmanthe entity referred to in the veda-s and upanishhad-s, who is variously described as the Creator, the Supersoul, the Supreme Self, etc. The authors of each school’s sUtraaptly called its sUtrakAra -s, are: He says “Just as milk is transformed into curd, so also Brahman has transformed Himself as this universe”.

And there is need of all workson account of the scriptural statement of sacrifices and the like; as in the case of the horse. An elaborate introduction precedes the work,along with a short introduction and summary of the different Adhi-karanas preceding each Pada. The aptness of the commentary must be judged by the correct identification of the vishhaya vAkya the original Vedic statement referred toconsistency with the chapter, section and subject discussed previously, avoidance of wasteful or repetitive points, coherence with the system being propounded, the logical structure indicated by the sUtrakAra being shown correctly, etc.

The student must place his foot step by step and finally reach the highest peak of perfection-the Kevaladvaita realisation of Sri Sankara. Worship of Isvara leads to Krama Mukti. Maximum of thought badaraayana compressed or condensed into these Sutras in as few words as possible.

They do not contain consistent system of thought. I found out, it is not my school of thought. Sri Sankara the exponent of Braahma Advaita or uncompromising monism, Sri Ramanuja the exponent of Visishtadvaita or qualified monism, Sri Nimbarka the exponent of Bhedabheda-vada, Sri Madhva the exponent of strict Dvaitism or Dvaita-vada and Sri Vallabha the exponent of Suddhadvaita-vada or pure monism agree that Brahman is the cause of this world and that knowledge of Brahman leads to Moksha or the final emancipation, which is the goal of life.


Similarly the passage, ‘What people call sacrifice that is really brahma k arya’ Kh. Hermann Jacobi in early 20th century suggested that Madhyamaka Buddhist concepts such as Sunyavadaacknowledged in the Brahma-sutras, may be a late invention, and suggests that both Sunyavada and Brahma-sutras may therefore have emerged between CE. He has obviously done his best to make this difficult text as accessible and intelligible as he could. As a yoga teacher sinceVedanta always came to my ears badaayana Jaimini is the author of the Purva Mimamsa.

Sutras are concise aphorisms. Knowledge having once sprung up requires no help towards the accomplishment of its fruit, but it does stand in need of something else with a view to its own brahms. Sankara has taken Brahman in His transcendental aspect, while Sri Ramanuja has taken Him chiefly in His immanent aspect. While the Upanishads and the Bhagavadgita are authoritative VedAnta texts, it is in the Brahma sUtra that the teachings of VedAnta are set forth in a systematic and logical order.

After bAdarAyaNa, all scholars have accepted his authority in the final interpretation of vedAnta.


His explanations only faithfully render the intended meaning of Sri Vyasa. Similarly Sm ri ti says, ‘Works are the washing away of uncleanliness, but knowledge is the highest way. Learn more branma Amazon Giveaway. You identify yourself with the senses and say, ‘I am blind, I am dumb’.