By Badarayana, Swami Sivananda
Commentaries,there were many at the Brahma Sutras,but both they're too brief and inadequate to be helpful for a finished learn of the sutras,or are tremendous difficult and abstruse to be utilised via males of standard understanding.This paintings of Swami Sivananda is of a distinct variety in itself,unrivalled by way of any other.This observation is neither too brief to be useless,not too verbose to be unintelligible,but follows a cia media course,useful to at least one and all,mainly the religious aspirants,who wish thought,not mere notice. Swamiji has received his personal inimitable method of writing,which is a boon to the inquisitive scholar at the non secular path.All actual aspirants after fact may still own this book,for it's a guide-light that's able to guidance them around the sea of ignrance and doubt. a transparent and simple exposition by way of Swami Sivananda.Swamiji,explains the Brahma Sutras to all aspirants of fact dispelling all lack of understanding and doubts.In addition,he has given necessary details that allows you to now not be discovered elsewhere.An tricky advent and precis of different Adhikaris precedes every one pada. .Each Sutra contasins a word-by-word and a operating translation.The textual content of the Brahma Sutras is incorporated herein to permit the readers to do Swadhyayana and get them through middle for reasons of meditation.
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Extra info for Brahma Sutras: Text, Word-to-Word Meaning, Translation, and Commentary
It is really misleading. To this the following Sutra gives the proper answer. , that he is and with Brahman) is possible through intuition as attested by Sruti, as in the case of Vamadeva. Sastradrishtya: through insight based on scripture or as attested by Sruti; Tu: but; Upadesah: instruction; Vamadevavat: like that of Vamadeva. The objection raised in Sutra 29 is further refuted. The word ‘tu’ (but) removes the doubt. Indra’s describing himself as Prana is quite suitable as he identifies himself with Brahman in that instruction to Pratardana like the sage Vamadeva.
The well-known Manomaya, applied in all the above passages to Brahman, is referred to here in the Chhandogya also. Therefore Manomaya refers to the Supreme Brahman only. 2 (33) Moreover the qualities desired to be expressed are possible (in Brahman; therefore the passage refers to Brahman). Vivakshita: desired to be expressed; Guna: qualities; Upapatteh: because of the reasonableness, for the justification; Cha: and, moreover. An argument in support of Sutra 1 is adduced. And because the attributes, sought to be applied by the Sruti quoted above, justly belong to Brahman, it must be admitted that the passage refers to Brahman.
In the Gayatri passage “three feet of it are what is immortal in heaven”, heaven is designated as the abode of Brahman; while in the latter passage “that light which shines above this heaven”, Brahman is described as existing above heaven. One may object that the subject matter of the former passage cannot be recognised in the latter. ” It can; there can be no contradiction here. Just as in ordinary language a bird, although in contact with the top of a tree, is not only said to be on the tree, but also above the tree, so Brahman also, although being in heaven, is here referred to as being beyond heaven as well.
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