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Ramanujacharya's Brahma Sutra Bhashya translated By George Thibaut
SriBhashya - Ramanuja's Commentary On Brahma Sutra (Vedanta Sutra)

Sri Bhashya (also spelled as Sri Bhasya) is a commentary of Ramanujacharya on the Brama Sutras (also known as Vedanta Sutras) of Badarayana. In this bhashya, Ramanuja presents the fundamental philosophical principles of Visistadvaita based on his interpretation of the Upanishads, Bhagavad-gita and other smrti texts. In his Sri-bhashya he describes the three categories of reality (tattvas): God, soul and matter, which have been used by the later Vaisnava theologians including Madhva. The principles of bhakti as a means to liberation were also developed.

29. Prâna is Brahman, on account of connexion.

We read in the Pratardana-vidyâ in the Kaushîtaki-brâhmana that 'Pratardana, the son of Divodâsa, came, by fighting and strength, to the beloved abode of Indra.' Being asked by Indra to choose a boon he requests the God to bestow on him that boon which he himself considers most beneficial to man; whereupon Indra says, 'I am prâna (breath), the intelligent Self, meditate on me as Life, as Immortality.' Here the doubt arises whether the being called Prâna and Indra, and designating itself as the object of a meditation most beneficial to man, is an individual soul, or the highest Self.--An individual soul, the Pûrvapakshin maintains. For, he says, the word 'Indra' is known to denote an individual God, and the word 'Prâna,' which stands in grammatical co-ordination with Indra, also applies to individual souls. This individual being, called Indra, instructs Pratardana that meditation on himself is most beneficial to man. But what is most beneficial to man is only the means to attain immortality, and such a means is found in meditation on the causal principle of the world, as we know from the text, 'For him there is delay only so long as he is not delivered; then he will be perfect' (Kh. Up. VI, 14, 2). We hence conclude that Indra, who is known as an individual soul, is the causal principle, Brahman.

This view is rejected by the Sûtra. The being called Indra and Prâna is not a mere individual soul, but the highest Brahman, which is other than all individual souls. For on this supposition only it is appropriate that the being introduced as Indra and Prâna should, in the way of grammatical co-ordination, be connected with such terms as 'blessed,' 'non-ageing,' 'immortal.' ('That Prâna indeed is the intelligent Self, blessed, non-ageing, immortal,' Kau. Up. III, 9.)

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