Maya can never be supreme as it operates only in Vyavaharik level. According to Advaita there are three levels of reality:
1) Paramarthika Satyam
2) Vyavaharik Satyam
3) Pratibhasik Satyam
This is the absolute reality. In this level neither Ishwara nor Maya exists. Only Brahman exists in Sat-Chit-Aananda Swarupa. Here Sat means ...
Here are the main philosophical schools discussed by Vyasa in the Brahma Sutras (which you can read here:
Vedanta: The Brahma Sutras are the defining text of Vedanta school, so in some sense all the Sutras are giving the views of the Vedanta school.
Samkhya: Kapila's Samkhya school seems to have been the most popular school of Hindu philosophy at the time, ...
Well, I'm aware of sixteen commentaries on the Vedanta Sutras:
Shankara Bhashya, the most popular commentary on the Vedanta Sutras, written by Jagadguru Adi Shankaracharya, advocating the Advaita Vedanta philosophy.
Sri Bhashyam, the commentary by the great Sri Vaishnavite, Ramanujacharya, advocating the Vishishtadvaita Vedanta philosophy.
This quote with slight variation is present in Chapter 7, Purvabhaga of Kurma Purana.
अव्ययं च व्ययं चैव द्वयं स्थावरजङ्गमम्। तेषां ये यानि कर्माणि
प्राक् सृष्टेः प्रतिपेदिरे॥ ६४॥ तान्येव ते प्रपद्यन्ते सृज्यमानाः
पुनः पुनः। हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मावृतानृते।।६५॥
तद्भाविताः प्रपद्यन्ते तस्मात्तत्तस्य रोचते॥ महाभूतेषु
It's because Vyasa and Jaimini were working together. Vyasa and two of his disciples, Jaimini and Kasakritsna, together composed a unified work called the Mimamsa Shastra, designed to analyze the meaning of the Vedas in all its aspects. It consisted of 20 Adhyayas or chapters: the 12 Adhyayas of Jaimini's Purva Mimamsa Sutras, analyzing the Karma Kanda of ...
It is explained in the Chhandogya Upanishad - Aadhyaya-6, Khanda-8.
What is the Sushupti actually and why do we experience it?:
उद्दालको हारुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य
विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा
सम्पन्नो भवति स्वमपीतो भवति तस्मादेनꣳ
स्वपितीत्याचक्षते स्वꣳह्यपीतो भवति ॥ ६.८.१॥
Uddalaka the son of ...
There are three variants of this Shloka available: Vishnu Purana 1.5, Linga Purana 1.70, and Kurma Purana 1.7.
The Vishnu Purana quote is:
nāmarūpaṃ ca bhūtānāṃ kṛtyānāṃ ca prapañcanam / (63.1)
vedaśabdebhya evādau devādīnāṃ cakāra saḥ // (63.2)
The Linga Purana quote is:
nāma rūpaṃ ca bhūtānāṃ kṛtānāṃ ca prapañcanam // (258.2)
The verse is actually there in the ChAndogya Upanishad (CU).
CU 3.6.1 states:
Tad yat prathamamritam tad vasava upajivantyAgninA mukhena | na
vai deva asnanti na pivantyeadevAmritam drishtvA tripyanti ||
Among them, which is the first Amrita, keeping Agni in front, is
enjoyed by the Vasus. [But, in the real sense], the gods neither do
eat nor ...
Ramanujacharya is not stating his own view. Rather, he is stating a Purvapaksha argument which Badari refutes in the next Sutra (Sutra 9). Here is how this PDF presents Ramanujacharya's commentary on Sutra 9.
With the dissolution of the of the world of HiraNyagarbha along with
him the soul of the one who has reached there goes beyond . So it is
The Badarayana-Vyasa Brahma Sutras are a compilation of extremely terse Sutras. These Sutras are impossible to understand without the commentary attached to them. There is no direct quote from any Upanishad in any of these Sutras. These Sutras are often not even complete sentences. It is the commentaries that claim that the Sutras are talking about ...
Swami Vivekananda refers to the 3 pillars several times in his writings. One reference is Vol 3, p 327-328 of his Complete Works (lecture entitled "The Vedanta in All Its Phases"). But he refers to it as something being more or less already self-evident and never references a source.
He says "All these Darshanas that you have ever seen or heard are based ...
I found the book "Le Vedanta : etude sur les Brahma-sutras et leurs cinq commentaires", which is a book with five commenatries on the Brahma Sutras, but I'm not sure whether it includes Adi Shankaracharya's commentary or not. You may also be interested this French translation of the Brahma Sutra itself.
The 37th Chapter of the Mahatmya Kanda of the Tripura Rahasya details the story of Sanatkumara incarnating as Kartikeya.
Lord Dattatreya relates the story of Lord Muruga to Parashurama, listening to which Parashurama asks Dattatreya:
Kathamesha Mahabhagah Skandah Tam Asuresvaram|
Jitavaan Shivavishnvendra-Durjeyamapi Samyuge|| (37.78)
"O Lord, how ...
A literal interpretation of the Gita 8.16 would be disastrous since it would contradict Sruti. We know from Manu Smriti that when there is any difference between Sruti and Smriti then Sruti will override any Smriti. It is thus necessary to harmonize Gita 8.16 with the Sruti texts. One way to harmonize it would be to say that Gita shloka is merely asking the ...
This information is present in Chapter 7 of Upodghāta Pada, Brahmānda Purana.
In this chapter, the birth of many creatures is described. Birth of scorpions is also mentioned.
जन्तवस्तुरगादिभ्यो विषादिभ्यस्तथैव च
बहून्यहानि निक्षिप्ते संभवाति च गोमये ||431||
Creatures of born of horses etc. and poisons etc., If cow dung is put(into pits) ...
There are at least 34 commentaries. Let me try to enumerate as many commentaries as I can. Note that I'm only naming one commentary from each commentator, even if they wrote multiple. And for the most part, I'm only enumerating one commentator from each sect/philosophy, and I'm not enumerating modern books which merely summarize other commentaries.
Now a ...
From Manu Smriti 2.10:
Srutis tu vedo vigneyo dharmashAstram tu vai smriti |
OR By Sruti is meant the Veda and by Smritis are meant the Dharma
So, the VedAnta Sutras is a Darshana scripture and it's neither Sruti nor Smriti.
Just because, some texts/scriptures has authors do not mean they all fall into the Smriti category.
Yes, Ramanujacharya quotes from Baudhayana's Vritti several times.. First of all, in this section his commentary on Adhyaya 1 Pada 1 Sutra 1 of the Brahma Sutras, Ramanujacharya gives two quotes from Baudhayana:
The purport of the entire Sûtra then is as follows: 'Since the fruit of works known through the earlier part of the Mîmâmsâ is limited and non-...
The Jiva dwells in Brahman during deep sleep.. In this section of his Brahma Sutra Bhashya, Adi Shankaracharya says that even though the Upanishads speak of the Jiva dwelling in the veins or pericardium during deep sleep, those are just the means by which it comes to dwell in Brahman:
'The absence of that,' i.e. the absence of dreams--which absence ...
Here is a verse that's only found in the Southern recension of the Shanti Parva of the Mahabharata that's almost identical to the verse given by Adi Shankaracharya:
nānārūpaṃ ca bhūtānāṃ karmaṇāṃ ca pravartanam
vedaśabdebhya evādau nirmimīte sa īśvaraḥ
nāmadheyāni carṣīṇāṃ yāś ca vedeṣu sṛṣṭayaḥ
This verse, if it's authentic, would occur in this ...
1. Here is the link of The Vedanta-sutras, with the
Sri-bhashya of Shree Ramanujacharya : You can Download as
well as can read the book Online.
2. Here is the link of The Vedanta Sutras with the commentary by Sri Madhvacharya Same way you can download as well as can
As you requested here are some of the links of Vedanta-Sutras with ...
As per the Pancharatra Agamas which are followed by the Sri Vaishnava community, there is no restriction for followers and learners based on varna. Shudras even serve as priests in the Vaishnava temples.
That is not true in the slightest, and I'm sorry that I gave you any impression to the contrary in my question. That was written in the early days of the ...
The possible explanation of your question is provided by author of the book Vedanta-Darshan (Brahma Sutra) Harikrishna Das Goyandaka by Gita Press.
In his introduction of the book , the author is precisely talking about your question and the doubts regarding this matter. According to the author ,there is no problem in believing that the brahma sutras were ...
Following are some books on Brahma Sutra comprising analysis of principal commentaries of Adi Shankaracharya (Advaita), Sri Ramanujacharya (Vishishtadvaita and Madhvacharya (Dvaita) available on Exotic India:
A Glossary of Technical Terms in The Commentaries of Sankara, Ramanuja and Madhva on The Brahma - Sutras (Set of 2 Volumes)
The Vedanta (A Study ...
Although Brahma Sutras are very concise 555 aphorisms and they do not themselves mention from where they are taken. However they can be traced to 13 Upanishads as I also mention in my answer here
This book lists those 13 Upanishads quoted in Brahma Sutras. It says:
We are dealing here only with the famous thirteen Upanishads which are associated with a ...
Buddhists say that the Hindu Atman theory is about the ego which in their view is non-existent. Hence they call their no-ego theory Anatman (not Atman). Hindus of course do not accept that Atman is the same as ego. So who is right? There is no way to intellectually decide who is right.
I am adding this material to essentially answer the question in the ...
Yes, Adi Shankaracharya said that creation is a mere sport of Brahman, without a deeper motive behind it; here is what he says in his commentary on the Brahma Sutras:
Analogously, the activity of the Lord also may be supposed to be mere sport, proceeding from his own nature 1, without reference to any purpose. For on the ground neither of reason nor of ...
This is what could find about this sutra,
Have other saints commented on Shankara's commentary for this sutra?
I am looking for such commentaries on commentaries, I found this one, where Swami Sivananda has commented on Shankara's views in his Brahma Sutra commentary:
In BRAHMA SUTRAS by Sri Swami Sivananda, Page 32, in His commentary on Sutra I.1.12,
Supreme is beyond all of the things and attributes. However it is not wrong to say him Satcitananda. (as I've discussed for this question when OP asked it is neither called sat nor asat and my reply on this.)
But remember that the right truth can only be realized. [Ken Upanishad 2.1-3]; also see the question on Turiya, [related to Mandukya Upanishad verse ...