Brahma Sutras (Critical Exposition)

Importance and Scope of Brahmasutras [link]
Brahmasutras as Para Vidya [link]
Plan of the Sutras and Arrangement of their subject matter [link]
Pre-Madhva and Post-Madhva Commentators [link]
Nature, Scope and Purpose of Samanvaya [link]
Examination of Scheme of Padas of Adhyaya I adopted by Samkara and Ramanuja [link]
Samanvaya Expounded is Typical and Illustrative [link]
Samanvaya Illumines Brahman’s Gunapurnatva [link]
Restoration of Prakrti to Its Rightful Place in Vedanta [link]
Rapprochement of Vedanta and Vaisnavism in Madhva [link]
Madhva’s Improved Technique and New Philosophical Perspective in Interpreting the Sutras [link]
Text of Sutras of Samanvaya-Adhyaya [link]
Investigation of Brahman as Distinct from Jivatman [link]
Brahman Defined as the Source of all Cosmic Life [link]
Brahman’s Attributes known only thro’ Sastra [link]
How to Interpret and Integrate the Sastra? [link]
Brahman is Neither Unknowable nor Inexpressible [link]
Brahman is infinite Bliss, infinitely Blissful etc. [link]
The One Within [link]
Brahman is Unlimited [link]
Brahman is the Prime Mover [link]
The Light Within [link]
Bearer of Adhivedic Names [link]
The Cosmic Antaryami [link]
The Omnipresent Principle [link]
Brahman is the All-Eater [link]
Enjoyer of the Fruits of Good Karma of Jivas [link]
Brahman is Controller and Enjoyer Within [link]
The Indwelling Spirit [link]
Integration of Negative Attributes in Brahman [link]
Brahman is the All-Digesting Principle [link]
Brahman is the Support of the Cosmos [link]
Brahman is of the Nature of Infinite Bliss and All-transcending [link]
Brahman is the Highest Imperishable [link]
Brahman is the Primordial Sat [link]
Brahman is Within the small space in the Heart-lotus [link]
Brahman is the Most Desired and Desirable Value of Life [link]
Brahman is the Unaffected Witness of Our Dream etc. [link]
Brahman as the Supreme Unmanifest [link]
Brahman the subject-matter of Karmakanda also [link]
The Five Forms of Brahman [link]
Brahman the Proximate and the Ultimate Cause in Cosmic Creation [link]
The Grammar of Samanvaya [link]
Brahman is both the Male and the Female Principle in Creation [link]
Brahman Denoted by Negatives and Negations as well [link]
General Introduction to Adhyaya II [link]
Opposition of Non-Vedantic Smrtis Knocked Down [link]
Srutis and Vedantic-Smrt’s have a higher Status [link]
Concept of Presiding Deities over Insentient Principles [link]
Primordial Antecedent Negation is not the Author of the World [link]
Brahman’s Causality unimpaired by Supposed Ekibhava in Moksa [link]
Brahman is the One Independent World-Cause [link]
Jivas cannot be the World-Cause [link]
Does God Exert a Part or the whole of His Being in Creation [link]
Brahman’s Cosmic Activities are only for the Benefit of the Souls [link]
Concept of Brahman as Nirdosagunapurnam Upheld [link]
General Introduction to Pada 2 of Avirodha-Adhyaya [link]
Insentient Prakrti Incapable of Self-directed Activity [link]
Sesvara-Samkhya Refuted [link]
Carvaka Refuted (Carvaka Refuted) [link]
Purusopasarjana-Prakrtivada Untenable [link]
Prakrtyupasarjana-Purusavada Untenable [link]
Refutation of Vaisesika Doctrine [link]
Vaibhasika and Sautrantika Schools of Buddhism Refuted [link]
Refutation of Sunyavada [link]
Refutation of Vijnanavada [link]
Refutation of Jainism [link]
Pasupata School Examined [link]
Sakta School Examined [link]
Genesis of Avyakrtakasa [link]
Genesis of Mukhya-Prana [link]
Brahman is Absolutely Without Origination [link]
Fire and Water spring from Brahman [link]
No Contradiction among Link-Texts [link]
No Contradiction respecting Authorship of Laya [link]
Retraction of Tattvas in reverse order [link]
No Exception to Law of Retraction in Reverse Order [link]
Brahman is not subject to Laya [link]
Jivatman also has Genesis from Brahman [link]
Size of the Jivatman [link]
Yogi-Jivas have power to extend themselves thro’their Amsas [link]
Jiva is Different from Brahman [link]
Jiva’s Svarupopadhi is Everlasting [link]
Brahman’s Grace manifests Jiva’s obscured Svarupananda [link]
Jivatman is a real Agent [link]
Jiva is an Amsa of Brahman [link]
Jivas as Pratibimbas of Brahman vary according to their Svarupopadhis [link]
Genesis of the Senses and their Abhimanidevatias [link]
Genesis of the Mind [link]
Genesis of Speech-Sense [link]
Number of Senses [link]
Senses are minute [link]
Genesis of Adhyatma-Mukhya-Prana [link]
Status of Mukhya-Prana [link]
Mukhya-Prana’s relation to the Five Pranas and their Deities [link]
Mukhya-Prana’s Parimana [link]
Senses are Jivatman’s instruments only under Brahman’s direction [link]
Mukhya-Prana is not one of the Senses [link]
Microcosm of the Body and its organs are also fashioned by Brahman [link]
Elements of which the physical body is composed [link]
Text of Sutras of Vairagya Pada [link]
Jivas not completely isolated from the Elements at Death [link]
Place and role of karma among Sadhanas Defined [link]
Jivas return with residual Karma [link]
The Returning Route [link]
The Outgoing and Incoming of Jivas due to effect of Karma [link]
Disabilities of Anistadikarins [link]
Impermanent and Permanent Hells [link]
Anistadikarins’ sufferings in Hell [link]
Freedom of Adhikarins is limited to Sadhanas only [link]
Absolute Misery of Andhatamasa [link]
Vicissitudes of Returning Jivas [link]
Returning Karmins are born soon after [link]
Returning Jivas do not own corn etc. as their own bodies [link]
Returning Jivas enter the body of the Impregnator [link]
Normal and exceptional modes of genesis of Jivas [link]
Dream Objects are real and are Created by God [link]
Brahman the Withdrawer of Dreams [link]
Conscious Living in Waking State Dependent on B. [link]
In Susupti Jiva rests in B. Present in Susumnanadi [link]
Jiva’s Waking from Susupti is only threo’ B.’s Impulsion [link]
All states of All Jivas Dependent on B. for all time [link]
B. attained by Jiva in Part in Swoon [link]
Brahman Equally Perfect in all Its Forms [link]
Brahman’s Form is Trans-empirical [link]
Bhedabhedavada Refuted in the interests of Bhakti [link]
Only Clinging Love of God can manifest Bliss of Selfhood [link]
Well-Defined Gradation of Bhakti Among gods and the human Souls Necessary [link]
B. the Protector and Nourisher of all Beings [link]
B.’s Nature Essentially Unmanifest [link]
B. is both Possessor of Attributes and the very Essence of those Attributes [link]
B.’s Attribute are all Trans-empirical in character [link]
Variations in Intrinsic attributes of Jivas Explained without entailing variations in B.’s attributes [link]
Brahman transcends mental constructs of meditation [link]
B. the Sole Author of Cosmic Dispensations for all time and place [link]
Brahman the Bestower of the fruits of Karma [link]
B. to be known thro’ conclusions of Entire Vedic lore [link]
B. to be meditated upon by combining all attributes and absence of imperfections [link]
Upasamhara and Anupasamhara of Attributes according to fitness of Adhikarins [link]
Upasamhara of more attributes according to Yogyata of Adhikarins [link]
Four Principal attributes to be meditated upon by all Mumuksus [link]
Attributes like Priyasirastva Not to be meditated upon by all Mumuksus [link]
Devas and Rsis eligible for Upasana of ‘Madhyamagunas’ [link]
Possibility of Upasamhara and Anupasamhara Shown [link]
Atmatva embraces all other attributes also in its connotation for Upasamhara [link]
Power of Atmatva to connote other attributes regulated by ‘Yogyata of Upasakas [link]
Why Brahman’s attributes are to be meditated upon as trans-empirical [link]
Accord of Upasana and fruits in the case of Brahma and His Consort and among other Devas [link]
Upasamhara and Anupasamhara of Attributes connoted by ‘Atman’ regulated by Adhikarayogyata [link]
Only Devas Fit to Meditate on Sambhrti, Dyuvyapti and other attributes [link]
All Adhikarins have to collect gunas for meditation according to Yogyata [link]
Ascetics not eligible for Upasana of some attributes [link]
Upasana continues in Moksa too [link]
Muktas engage in Karmas only at their pleasure [link]
All Aparoksajnanins attain Moksa [link]
Taratamya in Moksa proves difference of Yogyata in Upasana [link]
Gradation of Adhikarins ends with Prana [link]
Pranativadin distinguished from Brahmativadin [link]
Vijnana, Mati, Sraddha etc., same as Satya Brahman [link]
Why Sritattva not listed among Adhikarins [link]
Sravana, Manana etc., to be inclusively carried out [link]
Place and Importance of Guru [link]
Guru’s grace in relation to personal effort [link]
Change of Guru-When permitted? [link]
Aparoksajnana-not Karma the direct means of Moksa [link]
Primacy of Jnana over Karma not contradicted by Smrti [link]
Bhakti essential Itikartavyata [link]
Direct vision of Brahman differs according to Adhikarins [link]
Bimbaparoksa Indispensable [link]
Only Grace helps Bhakti to reach Brahman [link]
Abhinnamasas derive Yogyata from their Amsins [link]
Upasana of Parivara Devatas [link]
Infinitude of all attributes to be incorporated in meditations [link]
Comprehension of range of infinitude according to Yogyata [link]
Additional Upasana of special Forms [link]
Optional Upasanas of Brahman [link]
Angadevatopasana for Devas [link]
Angadevatopasanas are open only to Devas [link]
Wide powers of Aparoksajnana [link]
Fitness for Aparoksa defined [link]
Fitness for Aparoksa varies among Sadhakas [link]
Jnanin’s conformity to ethical standards [link]
Only Eligibles attain Aparoksa [link]
Ambitions beyond deserts to be eschewed by Jnanins [link]
Fruits of Aparoksa accruing to Tattvabhimanins [link]
Tattvabhimanins observe duties of all Varnasramas [link]
Paroksajnana not to be indiscriminately publicized [link]
Aparoksa may be attained in subsequent lives also [link]
Fruits of Aparoksa may be attained in another life also [link]
Repeated performance of Sravana; Manana, etc. necessary [link]
Brahman to be contemplated as One’s Ruler [link]
Brahman to be contemplated Only as being present in the Pratikas [link]
Brahman to be contemplated as Ever-Perfect [link]
Devas should meditate on Brahman’s limbs as places of their origin [link]
Importance of Asanas in Meditation [link]
Jnanin shall carry on Upasana till Moksa is attained [link]
Liquidation of past and future Karmas of Aparoksajnanins in one or more lives [link]
Merger of Deities of Speech and Mind [link]
Merger of Deities of Speech and Mind [link]
Prana-Hiranyagarbha merges in supreme Brahman [link]
Merger of other Deities in Agni and elsewhere [link]
Merger of other Deities in Agni and elsewhere [link]
Sritattva has no bodily merger [link]
Laya of Hiranyagarbha in Para-Brahman [link]
Devas do not become independent after Laya [link]
Jnanin’s death and Utkranti differ from the ordinary mortal’s [link]
Remembrance of Gati at death essential [link]
Route of Devayana begins with Arcis only [link]
Ativahika-Vayu is the second stage [link]
After Lightning Varuna is the next stage [link]
Vayu given in second place is Ativahika-Vayu and not Mukhya-Prana [link]
Purusa-Manava (Mukhya-Prana) leads to Brahman [link]
The Goal of the Jnanin [link]
No Going beyond Brahman [link]
Full-Fledged Mukta is Enjoyer of Bhogas [link]
Paramjyoti attained by Mukta is Para-Brahman [link]
Bhogas enjoyed in Sayujya are an iota of Brahman’s [link]
How Muktas enjoy Sayujyamukti [link]
Muktas’ enjoyments are effortless [link]
Have Muktas any Masters in Release ? [link]
Muktabhogas with or without bodies [link]
Limitation of Powers of Muktas [link]
Quantum of Svarupananda of Muktas remains constant [link]
Journey’s End-The Land of No-Return [link]