Brahma Sutras
Brahma Sutras, also called Vedanta Sutras are composed by Sage Krishna Dvaipayana Veda Vyasa, also known as Badarayana, believed to be the very incarnation of the Supreme Being. They form along with Upanishads and Srimad Bhagavad Gita, the core of Sanatana Dharma as presented in the Vedas. This triad of Sacred Scriptural texts is revered and termed as ‘Prasthana-Trayee’ or the Three Pillars of Spiritual Wisdom. The Brahma Sutras are in composition, short terse statements forming authoritative codes pointing to the true meaning of Upanishadic teaching.
To comprehend the meaning of Brahma Sutras and decode their meaning, one has to be guided by a Guru, or at a minimum by any one of the major commentaries written by enlightened masters and scholars of the yore. More than fifteen commentaries are known to have been written by illustrious seers such as Shankara, Ramanuja, Madhava, Vallbha, Nimbarka, and others.
An introduction to the Brahma Sutras by Swami Sivananda Maharaj
Brahma Sutras Verses - In Sanskrit and English with Transliteration, Meaning and Links to Commentary
Brahma Sutra 1
Brahma Sutra 2
Brahma Sutra 3
Brahma Sutra 4
Brahma Sutra 5
Brahma Sutra 6
Brahma Sutra 7
Brahma Sutra 8
Brahma Sutra 9
Brahma Sutra 10
Brahma Sutra 11
Brahma Sutra 12
Brahma Sutra 13
Brahma Sutra 14
Brahma Sutra 15
Brahma Sutra 16
Brahma Sutra 17
Brahma Sutra 18
Brahma Sutra 19
Brahma Sutra 20
Brahma Sutra 21
Brahma Sutra 22
Brahma Sutra 23
Brahma Sutra 24
Brahma Sutra 25
Brahma Sutra 26
Brahma Sutra 27
Brahma Sutra 28
Brahma Sutra 29
Brahma Sutra 30
Brahma Sutra 31
Brahma Sutra 32
Brahma Sutra 33
Brahma Sutra 34
Brahma Sutra 35
Brahma Sutra 36
Brahma Sutra 37
Brahma Sutra 38
Brahma Sutra 39
Brahma Sutra 40
Brahma Sutra 41
Brahma Sutra 42
Brahma Sutra 43
Brahma Sutra 44
Brahma Sutra 45
Brahma Sutra 46
Brahma Sutra 47
Brahma Sutra 48
Brahma Sutra 49
Brahma Sutra 50
Brahma Sutra 51
Brahma Sutra 52
Brahma Sutra 53
Brahma Sutra 54
Brahma Sutra 55
Brahma Sutra 56
Brahma Sutra 57
Brahma Sutra 58
Brahma Sutra 59
Brahma Sutra 60
Brahma Sutra 61
Brahma Sutra 62
Brahma Sutra 63
Brahma Sutra 64
Brahma Sutra 65
Brahma Sutra 66
Brahma Sutra 67
Brahma Sutra 68
Brahma Sutra 69
Brahma Sutra 70
Brahma Sutra 71
Brahma Sutra 72
Brahma Sutra 73
Brahma Sutra 74
Brahma Sutra 75
Brahma Sutra 76
Brahma Sutra 77
Brahma Sutra 78
Brahma Sutra 79
Brahma Sutra 80
Brahma Sutra 81
Brahma Sutra 82
Brahma Sutra 83
Brahma Sutra 84
Brahma Sutra 85
Brahma Sutra 86
Brahma Sutra 87
Brahma Sutra 88
Brahma Sutra 89
Brahma Sutra 90
Brahma Sutra 91
Brahma Sutra 92
Brahma Sutra 93
Brahma Sutra 94
Brahma Sutra 95
Brahma Sutra 96
Brahma Sutra 97
Brahma Sutra 98
Brahma Sutra 99
Brahma Sutra 100
Brahma Sutra 101
Brahma Sutra 102
Brahma Sutra 103
Brahma Sutra 104
Brahma Sutra 105
Brahma Sutra 106
Brahma Sutra 107
Brahma Sutra 108
Brahma Sutra 109
Brahma Sutra 110
Brahma Sutra 111
Brahma Sutra 112
Brahma Sutra 113
Brahma Sutra 114
Brahma Sutra 115
Brahma Sutra 116
Brahma Sutra 117
Brahma Sutra 118
Brahma Sutra 119
Brahma Sutra 120
Brahma Sutra 121
Brahma Sutra 122
Brahma Sutra 123
Brahma Sutra 124
Brahma Sutra 125
Brahma Sutra 126
Brahma Sutra 127
Brahma Sutra 128
Brahma Sutra 129
Brahma Sutra 130
Brahma Sutra 131
Brahma Sutra 132
Brahma Sutra 133
Brahma Sutra 134
Brahma Sutra 135
Brahma Sutra 136
Brahma Sutra 137
Brahma Sutra 138
Brahma Sutra 139
Brahma Sutra 140
Brahma Sutra 141
Brahma Sutra 142
Brahma Sutra 143
Brahma Sutra 144
Brahma Sutra 145
Brahma Sutra 146
Brahma Sutra 147
Brahma Sutra 148
Brahma Sutra 149
Brahma Sutra 150
Brahma Sutra 151
Brahma Sutra 152
Brahma Sutra 153
Brahma Sutra 154
Brahma Sutra 155
Brahma Sutra 156
Brahma Sutra 157
Brahma Sutra 158
Brahma Sutra 159
Brahma Sutra 160
Brahma Sutra 161
Brahma Sutra 162
Brahma Sutra 163
Brahma Sutra 164
Brahma Sutra 165
Brahma Sutra 166
Brahma Sutra 167
Brahma Sutra 168
Brahma Sutra 169
Brahma Sutra 170
Brahma Sutra 171
Brahma Sutra 172
Brahma Sutra 173
Brahma Sutra 174
Brahma Sutra 175
Brahma Sutra 176
Brahma Sutra 177
Brahma Sutra 178
Brahma Sutra 179
Brahma Sutra 180
Brahma Sutra 181
Brahma Sutra 182
Brahma Sutra 183
Brahma Sutra 184
Brahma Sutra 185
Brahma Sutra 186
Brahma Sutra 187
Brahma Sutra 188
Brahma Sutra 189
Brahma Sutra 190
Brahma Sutra 191
Brahma Sutra 192
Brahma Sutra 193
Brahma Sutra 194
Brahma Sutra 195
Brahma Sutra 196
Brahma Sutra 197
Brahma Sutra 198
Brahma Sutra 199
Brahma Sutra 200
Brahma Sutra 201
Brahma Sutra 202
Brahma Sutra 203
Brahma Sutra 204
Brahma Sutra 205
Brahma Sutra 206
Brahma Sutra 207
Brahma Sutra 208
Brahma Sutra 209
Brahma Sutra 210
Brahma Sutra 211
Brahma Sutra 212
Brahma Sutra 213
Brahma Sutra 214
Brahma Sutra 215
Brahma Sutra 216
Brahma Sutra 217
Brahma Sutra 218
Brahma Sutra 219
Brahma Sutra 220
Brahma Sutra 221
Brahma Sutra 222
Brahma Sutra 223
Brahma Sutra 224
Brahma Sutra 225
Brahma Sutra 226
Brahma Sutra 227
Brahma Sutra 228
Brahma Sutra 229
Brahma Sutra 230
Brahma Sutra 231
Brahma Sutra 232
Brahma Sutra 233
Brahma Sutra 234
Brahma Sutra 235
Brahma Sutra 236
Brahma Sutra 237
Brahma Sutra 238
Brahma Sutra 239
Brahma Sutra 240
Brahma Sutra 241
Brahma Sutra 242
Brahma Sutra 243
Brahma Sutra 244
Brahma Sutra 245
Brahma Sutra 246
Brahma Sutra 247
Brahma Sutra 248
Brahma Sutra 249
Brahma Sutra 250
Brahma Sutra 251
Brahma Sutra 252
Brahma Sutra 253
Brahma Sutra 254
Brahma Sutra 255
Brahma Sutra 256
Brahma Sutra 257
Brahma Sutra 258
Brahma Sutra 259
Brahma Sutra 260
Brahma Sutra 261
Brahma Sutra 262
Brahma Sutra 263
Brahma Sutra 264
Brahma Sutra 265
Brahma Sutra 266
Brahma Sutra 267
Brahma Sutra 268
Brahma Sutra 269
Brahma Sutra 270
Brahma Sutra 271
Brahma Sutra 272
Brahma Sutra 273
Brahma Sutra 274
Brahma Sutra 275
Brahma Sutra 276
Brahma Sutra 277
Brahma Sutra 278
Brahma Sutra 279
Brahma Sutra 280
Brahma Sutra 281
Brahma Sutra 282
Brahma Sutra 283
Brahma Sutra 284
Brahma Sutra 285
Brahma Sutra 286
Brahma Sutra 287
Brahma Sutra 288
Brahma Sutra 289
Brahma Sutra 290
Brahma Sutra 291
Brahma Sutra 292
Brahma Sutra 293
Brahma Sutra 294
Brahma Sutra 295
Brahma Sutra 296
Brahma Sutra 297
Brahma Sutra 298
Brahma Sutra 299
Brahma Sutra 300
Brahma Sutra 301
Brahma Sutra 302
Brahma Sutra 303
Brahma Sutra 304
Brahma Sutra 305
Brahma Sutra 306
Brahma Sutra 307
Brahma Sutra 308
Brahma Sutra 309
Brahma Sutra 310
Brahma Sutra 311
Brahma Sutra 312
Brahma Sutra 313
Brahma Sutra 314
Brahma Sutra 315
Brahma Sutra 316
Brahma Sutra 317
Brahma Sutra 318
Brahma Sutra 319
Brahma Sutra 320
Brahma Sutra 321
Brahma Sutra 322
Brahma Sutra 323
Brahma Sutra 324
Brahma Sutra 325
Brahma Sutra 326
Brahma Sutra 327
Brahma Sutra 328
Brahma Sutra 329
Brahma Sutra 330
Brahma Sutra 331
Brahma Sutra 332
Brahma Sutra 333
Brahma Sutra 334
Brahma Sutra 335
Brahma Sutra 336
Brahma Sutra 337
Brahma Sutra 338
Brahma Sutra 339
Brahma Sutra 340
Brahma Sutra 341
Brahma Sutra 342
Brahma Sutra 343
Brahma Sutra 344
Brahma Sutra 345
Brahma Sutra 346
Brahma Sutra 347
Brahma Sutra 348
Brahma Sutra 349
Brahma Sutra 350
Brahma Sutra 351
Brahma Sutra 352
Brahma Sutra 353
Brahma Sutra 354
Brahma Sutra 355
Brahma Sutra 356
Brahma Sutra 357
Brahma Sutra 358
Brahma Sutra 359
Brahma Sutra 360
Brahma Sutra 361
Brahma Sutra 362
Brahma Sutra 363
Brahma Sutra 364
Brahma Sutra 365
Brahma Sutra 366
Brahma Sutra 367
Brahma Sutra 368
Brahma Sutra 369
Brahma Sutra 370
Brahma Sutra 371
Brahma Sutra 372
Brahma Sutra 373
Brahma Sutra 374
Brahma Sutra 375
Brahma Sutra 376
Brahma Sutra 377
Brahma Sutra 378
Brahma Sutra 379
Brahma Sutra 380
Brahma Sutra 381
Brahma Sutra 382
Brahma Sutra 383
Brahma Sutra 384
Brahma Sutra 385
Brahma Sutra 386
Brahma Sutra 387
Brahma Sutra 388
Brahma Sutra 389
Brahma Sutra 390
Brahma Sutra 391
Brahma Sutra 392
Brahma Sutra 393
Brahma Sutra 394
Brahma Sutra 395
Brahma Sutra 396
Brahma Sutra 397
Brahma Sutra 398
Brahma Sutra 399
Brahma Sutra 400
Brahma Sutra 401
Brahma Sutra 402
Brahma Sutra 403
Brahma Sutra 404
Brahma Sutra 405
Brahma Sutra 406
Brahma Sutra 407
Brahma Sutra 408
Brahma Sutra 409
Brahma Sutra 410
Brahma Sutra 411
Brahma Sutra 412
Brahma Sutra 413
Brahma Sutra 414
Brahma Sutra 415
Brahma Sutra 416
Brahma Sutra 417
Brahma Sutra 418
Brahma Sutra 419
Brahma Sutra 420
Brahma Sutra 421
Brahma Sutra 422
Brahma Sutra 423
Brahma Sutra 424
Brahma Sutra 425
Brahma Sutra 426
Brahma Sutra 427
Brahma Sutra 428
Brahma Sutra 429
Brahma Sutra 430
Brahma Sutra 431
Brahma Sutra 432
Brahma Sutra 433
Brahma Sutra 434
Brahma Sutra 435
Brahma Sutra 436
Brahma Sutra 437
Brahma Sutra 438
Brahma Sutra 439
Brahma Sutra 440
Brahma Sutra 441
Brahma Sutra 442
Brahma Sutra 443
Brahma Sutra 444
Brahma Sutra 445
Brahma Sutra 446
Brahma Sutra 447
Brahma Sutra 448
Brahma Sutra 449
Brahma Sutra 450
Brahma Sutra 451
Brahma Sutra 452
Brahma Sutra 453
Brahma Sutra 454
Brahma Sutra 455
Brahma Sutra 456
Brahma Sutra 457
Brahma Sutra 458
Brahma Sutra 459
Brahma Sutra 460
Brahma Sutra 461
Brahma Sutra 462
Brahma Sutra 463
Brahma Sutra 464
Brahma Sutra 465
Brahma Sutra 466
Brahma Sutra 467
Brahma Sutra 468
Brahma Sutra 469
Brahma Sutra 470
Brahma Sutra 471
Brahma Sutra 472
Brahma Sutra 473
Brahma Sutra 474
Brahma Sutra 475
Brahma Sutra 476
Brahma Sutra 477
Brahma Sutra 478
Brahma Sutra 479
Brahma Sutra 480
Brahma Sutra 481
Brahma Sutra 482
Brahma Sutra 483
Brahma Sutra 484
Brahma Sutra 485
Brahma Sutra 486
Brahma Sutra 487
Brahma Sutra 488
Brahma Sutra 489
Brahma Sutra 490
Brahma Sutra 491
Brahma Sutra 492
Brahma Sutra 493
Brahma Sutra 494
Brahma Sutra 495
Brahma Sutra 496
Brahma Sutra 497
Brahma Sutra 498
Brahma Sutra 499
Brahma Sutra 500
Brahma Sutra 501
Brahma Sutra 502
Brahma Sutra 503
Brahma Sutra 504
Brahma Sutra 505
Brahma Sutra 506
Brahma Sutra 507
Brahma Sutra 508
Brahma Sutra 509
Brahma Sutra 510
Brahma Sutra 511
Brahma Sutra 512
Brahma Sutra 513
Brahma Sutra 514
Brahma Sutra 515
Brahma Sutra 516
Brahma Sutra 517
Brahma Sutra 518
Brahma Sutra 519
Brahma Sutra 520
Brahma Sutra 521
Brahma Sutra 522
Brahma Sutra 523
Brahma Sutra 524
Brahma Sutra 525
Brahma Sutra 526
Brahma Sutra 527
Brahma Sutra 528
Brahma Sutra 529
Brahma Sutra 530
Brahma Sutra 531
Brahma Sutra 532
Brahma Sutra 533
Brahma Sutra 534
Brahma Sutra 535
Brahma Sutra 536
Brahma Sutra 537
Brahma Sutra 538
Brahma Sutra 539
Brahma Sutra 540
Brahma Sutra 541
Brahma Sutra 542
Brahma Sutra 543
Brahma Sutra 544
Brahma Sutra 545
Brahma Sutra 546
Brahma Sutra 547
Brahma Sutra 548
Brahma Sutra 549
Brahma Sutra 550
Brahma Sutra 551
Brahma Sutra 552
Brahma Sutra 553
Brahma Sutra 554
Brahma Sutra 555
Introduction to Brahma Sutras - By Swami Sivananda
An introduction to the Brahma Sutras by Swami Sivananda Maharaj
Hari Om! Salutations to Sri Vyasa, the Avatara of Vishnu, the wise Badarayana and Sri Krishna Dvaipayana.
Vedas consist of three portions viz., the Karma Kanda which deals with sacrifices or ceremonial rites, the Upasana Kanda which treats of Upasana (worship) and the Jnana Kanda which deals with knowledge of Brahman. Karma Kanda represents the feet of a man, Upasana Kanda the heart, and the Jnana Kanda the head. Just as the head is the most important portion of a man, so also the Upanishads which treat of the knowledge portion of the Vedas is the head of the Vedas. Hence it is said to be the Siras (head) of Vedas.
Mimamsa means the investigation or enquiry into the connected meaning of the sacred texts. Of this Mimamsa two branches have been recognised, the Purva Mimamsa (earlier) and the Uttara Mimamsa (the latter). The former systematises the Karma Kanda – the portion of the Veda which pertains to action and sacrifices and which comprises Samhitas and the Brahmanas; the latter systematises the Jnana Kanda i.e., that part of the Vedas which includes the Aranyaka portion of the Brahmanas and the Upanishads. Jaimini is the author of the Purva Mimamsa. Sri Vyasa (Badarayana or Krishna Dvaipayana) the Guru of Jaimini is the author of the Brahma Sutras otherwise known as Vedanta Sutras. The study of Brahma Sutras is a synthetic study of the Upanishads. It treats of the Vedanta philosophy.
The Vedas are eternal. They were not written by any individual. They came out from the breath of Hiranyagarbha (Lord Brahma). Vedanta is the end or gist of the Vedas. It deals with the knowledge portion. Vedanta is not mere speculation. It is the authentic record of transcendental experiences or direct and actual realisation of the great Hindu Rishis or seers. Brahma Sutras is the Science of the Soul.
Sutras are concise aphorisms. They give the essence of the arguments on a topic. Maximum of thought is compressed or condensed into these Sutras in as few words as possible. It is easy to remember them. Great intellectual people only, with realisation, can compose Sutras. They are clues or aids to memory. They cannot be understood without a lucid commentary (Bhashya). The commentary also is in need of further elaborate explanation. Thus the interpretations of the Sutras gave rise to various kinds of literary writings such as Vrittis (gloss) and Karikas. The different Acharyas (founders of different schools of thought) have given their own interpretations of the Sutras to establish their own doctrines. The Bhashya of Sri Sankara on Brahma Sutras is known as Sariraka Bhashya. His school of thought is Kevala Advaita. The Bhashya of Sri Ramanuja who founded the Visishtadvaita School is called Sri Bhashya. The commentary of Sri Nimbarkacharya is known as Vedanta- parijata-saurabha. Sri Vallabhacharya expounded his system of philosophy of Suddhadvaita (pure monism) and his commentary on the Brahma Sutras is known as Anu Bhashya.
Sanskrit is very elastic. It is like Kamadhenu or Kalpataru. You can milk out of it various kinds of Rasas according to your intellectual calibre and spiritual experiences. Therefore different Acharyas have built different systems of thought or cults by interpreting the Sutras in their own ways and became founders of sects. Madhva founded his own system of Dvaita. The cults of Vishnu known as Bhagavata or Pancharatra and those of Siva, Pasupata or Mahesvara have interpreted Brahma Sutras in accordance with their own tenets. Nimbarkacharya interpreted the Vedanta system from the standpoint of Bhedabheda-Dvaitadvaita. He was largely influenced by the teachings of Bhaskara who flourished in the first half of the ninth century. The theory held by Bhaskara and Nimbarka was held by the ancient teacher Audulomi. Badarayana himself refers to this theory in his Brahma Sutras.
There are more than fourteen commentaries on the Brahma Sutras. Sri Appaya Dikshita rendered the commentary of Sri Sankara more clear by his Parimala, Sri Vachaspati Misra by his work Bhamati and Sri Amalananda Sarasvati by his Kalpataru.
The erroneous identification of the body with the pure Atman is the root cause for human sufferings and miseries and for births and deaths. You identify yourself with the body and say, ‘I am fair, dark, stout or thin. I am a Brahmin, I am a Kshatriya, I am a doctor’. You identify yourself with the senses and say, ‘I am blind, I am dumb’. You identify yourself with the mind and say, ‘I know nothing. I know everything. I became angry. I enjoyed a good meal. I am suffering from this disease’. The entire object of the Brahma Sutras is to remove this erroneous identification of the Soul with the body which is the root cause of your sufferings and miseries, which is the product of Avidya (ignorance) and help you in the attainment of the final emancipation through knowledge of Brahman.
The Upanishads seem to be full of contradictions at first. They do not contain consistent system of thought. Sri Vyasa systematised the thoughts or philosophy of the Upanishads in his Brahma Sutras. The Sutras reconcile the conflicting statements of the Upanishads. In reality there are no conflicts for the thinker. Audulomi and Asmarathya also did this work in their own way and founded their own schools of thought.
Those who wish to study the philosophy of Vedanta should study the Ten Classical Upanishads and the Brahma Sutras. All Acharyas have commented on Brahma Sutras. This is a great authority for every philosophical school in India. If any Acharya wishes to establish his own cult or sect or school of thought he will have to write a commentary of his own on Brahma Sutras. Then only it will be recognised.
The five great Acharyas: Sri Sankara the exponent of Kevala 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. They also emphatically declared that Brahman can be known only through the scriptures and not through mere reasoning. But they differ amongst themselves as to the nature of this Brahman, the relation of the individual soul to Brahman, the state of the soul in the state of final emancipation, the means of attaining It and Its causality with reference to this universe.
According to Sri Sankara, there is one Absolute Brahman who is Sat-chit-ananda, who is of an absolutely homogeneous nature. The appearance of this world is due to Maya – the illusory power of Brahman which is neither Sat nor Asat. This world is unreal. This world is a Vivarta or apparent modification through Maya. Brahman appears as this universe through Maya. Brahman is the only reality. The individual soul has limited himself through Avidya and identification with the body and other vehicles. Through his selfish actions he enjoys the fruits of his actions. He becomes the actor and enjoyer. He regards himself as atomic and as an agent on account of Avidya or the limiting Antahkarana. The individual soul becomes identical with Brahman when his Avidya is destroyed. In reality Jiva is all-pervading and identical with Brahman. Isvara or Saguna Brahman is a product of Maya. Worship of Isvara leads to Krama Mukti. The pious devotees (the knowers of Saguna Brahman) go to Brahmaloka and attain final release through highest knowledge. They do not return to this world. They attain the Nirguna Brahman at the end of the cycle. Knowledge of Nirguna Brahman is the only means of liberation. The knowers of Nirguna Brahman attain immediate final release or Sadyomukti. They need not go by the path of gods or the path of Devayana. They merge themselves in Para Brahman. They do not go to any Loka or world. Sri Sankara’s Brahman is Nirvisesha Brahman (Impersonal Absolute) without attributes.
According to Sri Ramanuja, Brahman is with attributes (Savisesha). He is endowed with all auspicious qualities. He is not intelligence itself. Intelligence is his chief attribute. He contains within Himself whatever exists. World and individual souls are essential real constituents of Brahman’s nature. Matter (Achit) and soul (Chit) form the body of the Lord, Lord Narayana who is the Inner Ruler (Antaryamin). Matter and souls are called modes of Him (Prakara). The individual souls will never be entirely resolved in Brahman. According to Ramanuja, Brahman is not absolutely one and homogeneous. The individual souls undergo a state of Sankocha (contraction) during Pralaya. They expand (Vikasa) during creation. Sri Ramanuja’s Brahman is a Personal God with attributes. The individual soul of Ramanuja is really individual. It will remain a personality for ever. The soul remains in Vaikuntha for ever in a state of bliss and enjoys the divine Aisvarya of Lord Narayana. Bhakti is the chief means to final emancipation and not Jnana. Sri Ramanuja follows in his Bhashya the authority of Bodhayana.
According to Sri Nimbarkacharya, Brahman is considered as both the efficient and material cause of the world. Brahman is both Nirguna and Saguna. The universe is not unreal or illusory but is a true manifestation or Parinama of Brahman. (Sri Ramanuja also holds this view. He says “Just as milk is transformed into curd, so also Brahman has transformed Himself as this universe”). This world is identical with and at the same time different from Brahman just as the wave or bubble is the same and at the same time different from water. The individual souls are parts of the Supreme Self. They are controlled by the Supreme Being. The final salvation lies in realising the true nature of one’s own soul. This can be achieved by Bhakti (devotion). The individuality of the finite self (Jivatman) is not dissolved even in the state of final emancipation. Sri Ramanuja also holds that the Jiva assumes the divine body of Sri Narayana with four hands and enjoys in Vaikuntha the divine Aisvarya of the Lord.
You may ask why do such great realised souls hold different views, why have they started different cults or systems. The highest philosophy of Sri Sankara which bespeaks of the identity of the individual soul and the Supreme Soul cannot be understood by the vast majority of persons. Therefore Sri Madhva and Sri Ramanuja started their Bhakti cult. The different schools are different rungs in the ladder of Yoga. The student must place his foot step by step and finally reach the highest peak of perfection the – Kevaladvaita realisation of Sri Sankara. As temperaments are different, different schools are also necessary to suit the taste, capacity, and stage of evolution of the aspirant. Therefore all schools and cults are necessary. They have got their own place and scope.
The views of various Acharyas are all true in respect of the particular aspect of Brahman dealt with by them each in his own way. Sankara has taken Brahman in His transcendental aspect, while Sri Ramanuja has taken Him chiefly in His immanent aspect. People were following blindly the rituals during the time of Sri Sankara. When he was preparing his commentary he had in view the purpose of combating the baneful effects which blind ritualism produced. He never condemned selfless service or Nishkama Karma Yoga. He condemned the performance of rituals with selfish motives.
Sankara Bhashya is the oldest of all commentaries. It upholds Suddha-Para-Brahman or the Supreme Self of the Upanishads as something superior to other divine beings. It propounds a very bold philosophy and declares emphatically that the individual soul is identical with the Supreme Self. Sankara’s philosophical view accurately represents the meaning of Badarayana. His explanations only faithfully render the intended meaning of Sri Vyasa. This is beyond doubt and dispute.
Students of Kevaladvaita School of Philosophy should study the Sariraka Bhashya of Sri Sankara which is profound, subtle and unique. It is an authority which leads to the right understanding of the Brahma Sutras. The best thinkers of India, Germany, America and England belong to this school. It occupies a high rank in books on philosophy. Advaita philosophy is the most sublime and the grandest philosophy of the Hindus.
You can understand the Brahma Sutras if you have a knowledge of the twelve classical Upanishads. You can understand the second chapter if you have a knowledge of Sankhya, Nyaya, Yoga, Mimamsa, Vaiseshika Darsana and Buddhistic school, too. All these schools are refuted here by Sri Sankara. Sri Sankara’s commentary is the best commentary. Dr. Thibaut has translated this commentary into English. Brahma Sutras is one of the books of Prasthanatraya. This is an authoritative book on Hindu Philosophy. The work consists of 4 Adhyayas (chapters), 16 Padas (sections), 223 Adhikaranas (topics) and 555 Sutras (aphorisms). The first chapter (Samanvayadhyaya) unifies Brahman, the second (Avirodhadhyaya) refutes other philosophies, the third (Sadhanadhyaya) deals with practice (Sadhana) to attain Brahman and the fourth (Phaladhyaya) treats of fruits of Self-realisation. Each chapter contains four Padas. Each Pada contains Adhikaranas. Each Adhikarana has separate question to discuss. The first five Adhikaranas of the first chapter are very, very important.
Glory to Sri Vyasa Bhagavan, son of Parasara, the mighty sage, a Chiranjivi who has written all Puranas and also divided the Vedas. May his blessings be upon you all!