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With the elements, this being stated by Scripture. It refers either to dreamless sleep or to union sampatti ; for this is manifested. And because Scripture declares it. In non-division; because that is seen. Not in the symbol; for the symbol is not that one i. Those not depending on symbols he leads, thus Badarayana thinks; there being a defect in both cases; and he whose thought is that. And for the same reason all follow after.
From the year to Vayu; on account of non-specification and specification. In the sole nature of intelligence; as that is its Self. Conductors, this being indicated. For this reason Badarayana holds him to be of both kinds; as in the case of the twelve days’ sacrifice. The view of Brahman, on account of superiority. Up to death; for there also it is seen.
[Advaita-l] English translation of Brahma sutra bhasya of Shankara
With the Highest; for thus it says. From thence by him only who belongs to lightning, the text stating that.
When there is a body, as in the waking state. And the subtle body persistson account of a means of knowledge, it being thus observed in Scripture.
And Smriti texts say the same. Of the other also there is thus non-clinging; but at death. Where concentration of mind is possiblethere; on account of there being no difference.
With the exception of world-energy; on account of leading subject-matter and of non-proximity. And Scripture declares the difference.
Beyond lightning there is Varuna, on account of connexion. The Self, on account of subject-matter. And thus Perception and Inference show. The absence, Badari holds; for thus Scripture says.
Since, up to the union with that i. Brahman the texts describe the Samsara state. Speech with mind, on account of this being seen and of scriptural statement.
Brahma Sutra Sankara Bhashya English Translation Vasudeo Mahadeo Apte 1960
But on account of nearness there is that designation. And on account of the indication of the equality of enjoyment only. In a nature like that of Brahman, thus Gaimini thinks; on account of suggestion and the rest. Thus also, on account of existence of the former qualities as proved by suggestion, Badarayana holds absence of contradiction.
Repetition, on account of the text teaching what has to be done more than once. And those two paths are, with a view to the Yogins, mentioned as to be remembered.
Brahma Sutra Bhashya
Him who meditates on the effected Brahman, thus opines Badari; because for him going is possible. The presence, Gaimini holds; because the text declares manifoldness. And on account of an inferential mark. If it be said that on account of the denial it is not so ; we deny this.
A lighting up of the point of the abode of that; having the door illuminated by that the soulowing to the power of its knowledge and the application of remembrance of the way which is an element of that viz. Non-division, according to statement.
For the same reason also during the southern progress of the sun. In the absence of a body, as in the state of dream; that being possible. And it is common up to the beginning of the way; and the immortality is that which is obtainedwithout having burned.
If it be said that this is not so, on account of direct teaching; we reply not so, on account ustra the texts declaring that which abides within the spheres of those entrusted with special functions. Not with one; for both declare this. That mind in breath, owing to the subsequent clause.
And for this very reason without another ruler. For there is the text ‘whatever he does with knowledge. Sitting; on account of possibility. Scripture also declares this.
And with reference to immobility. On the soul’s having approached the highest light there is manifestation; as we infer from the word ‘own.
The entering is as in the case of a lamp; for thus Scripture declares.