Read Brahma Sutra Bhasya book reviews & author details and more at But the Bhashya by the Jagad Guru and more especially the english translation should. Brahma Sutra Translation – Brahma Sutra with Simple Meaning in English – Brahma Sutra Bhashya and Other Works of Adi Shankara. Brahma Sutra Bhasya Of Shankaracharya [Sankaracarya, Translated by a very lucid and faithful English translation of Shankara’s matchless commentary.
|Published (Last):||7 September 2016|
|PDF File Size:||5.13 Mb|
|ePub File Size:||12.41 Mb|
|Price:||Free* [*Free Regsitration Required]|
[Advaita-l] English translation of Brahma sutra bhasya of Shankara
Enblish, on account of the text teaching what has to be done more than once. And on account of an inferential mark. But as the Self; this the ancient Devotees acknowledge since the texts make them apprehend in that way. Not in the symbol; for the symbol is not that one i. The view of Brahman, on account of superiority. Sitting; on account of possibility. And on account of meditation. And with reference to immobility. And Smriti texts say the same. Where concentration of mind is possiblethere; on account of there being no transslation.
Up to death; for there also it is seen. On the attainment of this, there result the non-clinging and the destruction of later and earlier sins; this being declared. Of the other also there is thus non-clinging; but at death.
But only those former works the effects of which have not yet begun; on account of that being the term. But the Agnihotra and the rest, because they tend to that effect only; this being seen.
According to some a class of good works other than these, of both kinds. For there is the text ‘whatever he does with brahmx. But having destroyed by fruition the other two sets he becomes one with Brahman. Speech with mind, on account of this being seen and of scriptural statement. And for the same reason all follow after. That mind in breath, owing to the subsequent clause. That is united with the ruler, on account of the going to it, and so on.
With the elements, this being stated by Scripture. Not with one; for both declare this.
And it is common up to the beginning of trabslation way; and the immortality is that which is obtainedwithout having burned. Since, up to the union with that i. Brahman the texts describe the Samsara state. And the subtle body bhaashyaon account of a means of knowledge, it being thus observed in Scripture. Hence not in the way of destruction of bondage. And to that very subtle body there belongs the warmth, this only being reasonable.
If it be said that on account of the denial it is not so ; we deny this. From the embodied soul; for that one is clear, according to some. Smriti also declares this. With the Highest; for thus it says. Non-division, according to statement. 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 brah,a which is an element of that viz.
Should it be said, not in the night; transkation say, no; because the connexion persists as long as the suutra does. Scripture also declares this. For the same reason also during the southern progress of the sun. And those two paths are, with a view to the Yogins, mentioned as to be remembered.
On the path beginning with light, that being known. From the year to Vayu; on account of non-specification and specification.
Beyond lightning there is Varuna, on account of connexion. Conductors, this being indicated. From thence by him only who belongs to lightning, the text stating that. Him who meditates on the effected Brahman, thus opines Badari; because for him going is possible. And on account of Brahman being specified. But on account of nearness there is that designation.
On the passing away of the effected world of Brahmatogether with its ruler, the souls go to what is higher than that; on account of scriptural declaration. And on account of Smriti. The Highest, Gaimini thinks; on account of primariness of meaning. And because Scripture declares it.
And there is no aiming at the effected Brahman. Those not depending on symbols he leads, thus Badarayana thinks; there being a defect in both cases; and he whose thought is that. And Scripture declares the difference. On the soul’s having approached the highest light there is manifestation; as we infer from the word ‘own.
The released one; on account of the promise. The Self, on account of subject-matter.
Brahma Sutra Bhashya
In non-division; because that is seen. In a nature like that of Brahman, thus Gaimini thinks; on account of suggestion and the rest. In the sole nature of intelligence; as that is its Self. Thus also, on account of existence of the former qualities as proved by suggestion, Badarayana holds absence of contradiction. By the mere will; Englisg stating that.
Trranslation for eenglish very reason without another ruler. The absence, Badari holds; for thus Scripture says. The presence, Gaimini holds; because the text declares manifoldness. For this reason Badarayana holds him to be of both kinds; as in the case of the twelve days’ sacrifice. In the absence of a body, as in the state of dream; that being possible.
When there is a body, as in the waking state. The entering is as in the case of a lamp; for thus Scripture declares. It refers either to dreamless sleep or to union sampatti ; for this is manifested. With the exception of world-energy; on account of leading subject-matter and of non-proximity.
If it be said that this is not so, on account of translarion teaching; we reply not so, on account of the texts declaring that which abides within the spheres of those entrusted with special functions. That which is not within change; for thus Scripture declares the abiding of the soul. And thus Perception and Inference show.
And on account of the indication of the equality of enjoyment only. Non-return, according to Scripture; non-return, according englisb Scripture.