AKA Vedanta Sutras or Shariraka Sutras
Author: Sage Badarayana
The Brahma Sutras are a foundational text of Hindu philosophy, specifically the Vedanta tradition. Written by the sage Badarayana (often associated with Vyasa) around 400–450 CE (with older origins), the text consists of 555 concise aphorisms (sutras) organized into four chapters.Their primary purpose is to systematize and harmonize the teachings of the Upanishads, which can often seem contradictory at first glance.
The Three Pillars of Vedanta
The Brahma Sutras make up the first of the Prasthanatrayi ("three starting points") which form the basis of all Vedanta philosophy. The other two pillars are:
The Upanishads (The foundational revelations)
The Bhagavad Gita (The practical application of philosophy)
Chapter 1: 1.1
1.1
Verse #1
Deliberation on Brahman |
श्री ब्रह्मसूत्राणि॥ अथ प्रथमोऽध्यायः॥ ॐ अथातो ब्रह्मजिज्ञासा ॐ १.१.१॥ ||
Deliberation on Brahman | śrī brahmasūtrāṇi.. atha iti oṃ athāto brahmajijñāsā oṃ 1.1.1.. ||
Deliberation on Brahman | sri brahmasutrani.. atha iti o athato brahmajijnasa o 1.1.1.. ||
1. Hence (is to be undertaken) thereafter a deliberation on Brahman.
Sw. Krishnananda
Now, therefore, the enquiry into Brahman.
Sw. Krishnananda
Now, therefore, the enquiry into Brahman.
Verse #2
Origin etc., of the Universe |
ॐ जन्माद्यस्य यतः ॐ १.१.२॥ ||
Origin etc., of the Universe | oṃ janmādyasya yataḥ oṃ 1.1.2.. ||
Origin etc., of the Universe | o janmadyasya yata o 1.1.2.. ||
2. That (is Brahman) from which (are derived) the birth etc., of this (universe).
Sw. Krishnananda
(Brahman is that) from which the origin etc., (i.e. the origin, sustenance and dissolution) of this (world proceed).
Sw. Krishnananda
(Brahman is that) from which the origin etc., (i.e. the origin, sustenance and dissolution) of this (world proceed).
Verse #3
Scripture as Source of Knowledge of Brahman |
ॐ शास्त्रयोनित्वात् ॐ १.१.३॥ ||
Scripture as Source of Knowledge of Brahman | oṃ śāstrayonitvāt oṃ 1.1.3.. ||
Scripture as Source of Knowledge of Brahman | o sastrayonitvat o 1.1.3.. ||
3. (Brahman is omniscient) because of (Its) being the source of the scriptures. (Or) (Brahman is not known from any other source), since the scriptures are the valid means of Its knowledge.
Sw. Krishnananda
The scripture being the source of right knowledge.
Sw. Krishnananda
The scripture being the source of right knowledge.
Verse #4
Upanishads Reveal Brahman |
ॐ तत्तुसमन्वयात् ॐ १.१.४॥ ||
Upanishads Reveal Brahman | oṃ tattusamanvayāt oṃ 1.1.4.. ||
Upanishads Reveal Brahman | o tattusamanvayat o 1.1.4.. ||
4. But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.
Sw. Krishnananda
But that (Brahman is to be known only from the Scriptures and not independently by any other means is established), because it is the main purpose (of all Vedantic texts).
Sw. Krishnananda
But that (Brahman is to be known only from the Scriptures and not independently by any other means is established), because it is the main purpose (of all Vedantic texts).
Verse #5
The first Cause Possessed of Consciousness |
ॐ ईक्षतेर्नाशब्दम् ॐ १.१.५॥ ||
The first Cause Possessed of Consciousness | oṃ īkṣaternāśabdam oṃ 1.1.5.. ||
The first Cause Possessed of Consciousness | o iksaternasabdam o 1.1.5.. ||
5. The Pradhana of the Samkhyas is not the cause of the universe, because it is not mentioned in the Upanishads, which fact is clear from the fact of seeing (or thinking).
Sw. Krishnananda
On account of seeing (i.e. thinking being attributed in the Upanishads to the First Cause, the Pradhana) is not (the first cause indicated by the Upanishads; for) it (Pradhana) is not based on the scriptures.
Sw. Krishnananda
On account of seeing (i.e. thinking being attributed in the Upanishads to the First Cause, the Pradhana) is not (the first cause indicated by the Upanishads; for) it (Pradhana) is not based on the scriptures.
Verse #6
ॐ गौणश्चेन्नात्मशब्दात् ॐ |
१.१.६॥ ||
oṃ gauṇaścennātmaśabdāt oṃ ||
o gaunascennatmasabdat o ||
6. If it be argued that the seeing is in a secondary sense, we say, not so, owing to the use of the word Self.
Sw. Krishnananda
If it be said that (the word 'seeing' or thinking) is used in a secondary sense, (we say) not so, because of the word Atman being applied to the cause of the world.
Sw. Krishnananda
If it be said that (the word 'seeing' or thinking) is used in a secondary sense, (we say) not so, because of the word Atman being applied to the cause of the world.
Verse #7
ॐ तन्निष्ठस्य मोक्षोपदेशात् ॐ |
१.१.७॥ ||
oṃ tanniṣṭhasya mokṣopadeśāt oṃ ||
o tannisthasya moksopadesat o ||
7. (Pradhana is not the meaning of the word "Self"), because liberation is promised for one who holds on to That.
Sw. Krishnananda
(The Pradhana cannot be designated by the term Self) because Salvation is declared to one who is devoted to that Sat.
Sw. Krishnananda
(The Pradhana cannot be designated by the term Self) because Salvation is declared to one who is devoted to that Sat.
Verse #8
ॐ हेयत्वावचनाच्च ॐ |
१.१.८॥ ||
oṃ heyatvāvacanācca oṃ ||
o heyatvavacanacca o ||
8. (Pradhana has not been spoken of even indirectly), because there is no subsequent mention of its rejection, and (because that militates against the assertion at the beginning).
Sw. Krishnananda
And (the Pradhana cannot be denoted by the word 'Self'), because it is not stated (by the scriptures) that It (Sat) has to be discarded.
Sw. Krishnananda
And (the Pradhana cannot be denoted by the word 'Self'), because it is not stated (by the scriptures) that It (Sat) has to be discarded.
Verse #9
ॐ स्वाप्ययात् ॐ |
१.१.९॥ ||
oṃ svāpyayāt oṃ ||
o svapyayat o ||
9. Because of the merger of the individual into his own Self.
Sw. Krishnananda
On account of (the individual) merging in its own Self (the Self cannot be the Pradhana).
Sw. Krishnananda
On account of (the individual) merging in its own Self (the Self cannot be the Pradhana).
Verse #10
ॐ गतिसामान्यात् ॐ |
१.१.१०॥ ||
oṃ gatisāmānyāt oṃ ||
o gatisamanyat o ||
10. Because the knowledge (gathered from the various Upanishads) is the same (as regards Consciousness being the cause).
Sw. Krishnananda
On account of the uniformity of view (of the Vedanta texts, Brahman is to be taken as that cause).
Sw. Krishnananda
On account of the uniformity of view (of the Vedanta texts, Brahman is to be taken as that cause).
Verse #11
ॐ श्रुतत्वाच्च ॐ |
१.१.११॥ ||
oṃ śrutatvācca oṃ ||
o srutatvacca o ||
11. And because (Brahman is) revealed (as such) in the Upanishads.
Sw. Krishnananda
And because it is directly stated in the Sruti (therefore the all-knowing Brahman alone is the cause of the universe).
Sw. Krishnananda
And because it is directly stated in the Sruti (therefore the all-knowing Brahman alone is the cause of the universe).
Verse #12
The Blissful One |
ॐ आनन्दमयोऽभ्यासात् ॐ १.१.१२॥ ||
The Blissful One | oṃ ānandamayo'bhyāsāt oṃ 1.1.12.. ||
The Blissful One | o anandamayo'bhyasat o 1.1.12.. ||
12. The Blissful One is the supreme Self on account of repetition.
Sw. Krishnananda
Anandamaya means Para Brahman on account of the repetition (of the word 'bliss' as denoting the Highest Self).
Sw. Krishnananda
Anandamaya means Para Brahman on account of the repetition (of the word 'bliss' as denoting the Highest Self).
Verse #13
ॐ विकारशब्दान्नेतिचेन्न प्राचुर्यात् ॐ |
१.१.१३॥ ||
oṃ vikāraśabdānneticenna prācuryāt oṃ ||
o vikarasabdanneticenna pracuryat o ||
13. If it be argued that (the Blissful One) is not Brahman, owing to the use of a word (suffix) denoting modification, we say no, for the word is used in the sense of abundance.
Sw. Krishnananda
If (it be objected that the term Anandamaya consisting of bliss can) not (denote the supreme Self) because of its being a word denoting a modification or transformation or product (we say that the objection is) not (valid) on account of abundance, (which is denoted by the suffix 'maya').
Sw. Krishnananda
If (it be objected that the term Anandamaya consisting of bliss can) not (denote the supreme Self) because of its being a word denoting a modification or transformation or product (we say that the objection is) not (valid) on account of abundance, (which is denoted by the suffix 'maya').
Verse #14
ॐ तद्धेतुव्यपदेशाच्च ॐ |
१.१.१४॥ ||
oṃ taddhetuvyapadeśācca oṃ ||
o taddhetuvyapadesacca o ||
14. For the further reason that Brahman is indicated as the source of Bliss.
Sw. Krishnananda
And because he is declared to be the cause of it (i.e. of bliss; therefore 'maya' denotes abundance or fulness).
Sw. Krishnananda
And because he is declared to be the cause of it (i.e. of bliss; therefore 'maya' denotes abundance or fulness).
Verse #15
ॐ मान्त्रवर्णिकमेव च गीयते ॐ |
१.१.१५॥ ||
oṃ māntravarṇikameva ca gīyate oṃ ||
o mantravarnikameva ca giyate o ||
15. And the very Brahman spoken of in the mantra is declared in the Brahmana (portion explaining the mantra).
Sw. Krishnananda
Moreover that very Brahman which has been re-referred to in the Mantra portion is sung (i.e. proclaimed in the Brahmana passage as the Anandamaya).
Sw. Krishnananda
Moreover that very Brahman which has been re-referred to in the Mantra portion is sung (i.e. proclaimed in the Brahmana passage as the Anandamaya).
Verse #16
ॐ नेतरोऽनुपपत्तेः ॐ |
१.१.१६॥ ||
oṃ netaro'nupapatteḥ oṃ ||
o netaro'nupapatte o ||
16. The other is not the supreme Self, because that is illogical.
Sw. Krishnananda
(Brahman and) not the other (i.e. the individual soul is meant here) on account of the impossibility (of the latter assumption).
Sw. Krishnananda
(Brahman and) not the other (i.e. the individual soul is meant here) on account of the impossibility (of the latter assumption).
Verse #17
ॐ भेदव्यपदेशाच्च ॐ |
१.१.१७॥ ||
oṃ bhedavyapadeśācca oṃ ||
o bhedavyapadesacca o ||
17. And because of the assertion of the difference (between the individual soul and the supreme Self).
Sw. Krishnananda
And on account of the declaration of the difference (between the two i.e. the one referred to in the passage 'The Self consisting of bliss' etc. and the individual soul, the latter cannot be the one referred to in the passage).
Sw. Krishnananda
And on account of the declaration of the difference (between the two i.e. the one referred to in the passage 'The Self consisting of bliss' etc. and the individual soul, the latter cannot be the one referred to in the passage).
Verse #18
ॐ कामाच्च नानुमानापेक्षा ॐ |
१.१.१८॥ ||
oṃ kāmācca nānumānāpekṣā oṃ ||
o kamacca nanumanapeksa o ||
18. There can be no reliance on inference (for arriving at Pradhana) owing to (the mention of) desire.
Sw. Krishnananda
Because of wishing or willing in the scriptural passage we cannot say even inferentially that Anandamaya means Pradhana.
Sw. Krishnananda
Because of wishing or willing in the scriptural passage we cannot say even inferentially that Anandamaya means Pradhana.
Verse #19
ॐ अस्मिन्नस्य च तद्योगं शास्ति ॐ |
१.१.१९॥ ||
oṃ asminnasya ca tadyogaṃ śāsti oṃ ||
o asminnasya ca tadyoga sasti o ||
19. Moreover, the scripture teaches the absolute identity of this one with this (One).
Sw. Krishnananda
And moreover it, i e., the scripture, teaches the joining of this, i.e., the individual soul, with that, i.e., consisting of bliss (Anandamaya) when knowledge is attained.
Sw. Krishnananda
And moreover it, i e., the scripture, teaches the joining of this, i.e., the individual soul, with that, i.e., consisting of bliss (Anandamaya) when knowledge is attained.
Verse #20
The Being Inside |
ॐ अन्तस्तद्धर्मोपदेशात् ॐ १.१.२०॥ ||
The Being Inside | oṃ antastaddharmopadeśāt oṃ 1.1.20.. ||
The Being Inside | o antastaddharmopadesat o 1.1.20.. ||
20. The Being inside is God, His qualities having been taught.
Sw. Krishnananda
The being within (the Sun and the eye) is Brahman, because His attributes are taught therein.
Sw. Krishnananda
The being within (the Sun and the eye) is Brahman, because His attributes are taught therein.
Verse #21
ॐ भेदव्यपदेशाच्चान्यः ॐ |
१.१.२१॥ ||
oṃ bhedavyapadeśāccānyaḥ oṃ ||
o bhedavyapadesaccanya o ||
21. And God is different (from the individual being) owing to the mention of difference.
Sw. Krishnananda
And there is another one (i.e. the Lord who is different from the individual souls animating the Sun etc.) on account of the declaration of distinction.
Sw. Krishnananda
And there is another one (i.e. the Lord who is different from the individual souls animating the Sun etc.) on account of the declaration of distinction.
Verse #22
Space |
ॐ आकाशस्तल्लिङ्गात् ॐ १.१.२२॥ ||
Space | oṃ ākāśastalliṅgāt oṃ 1.1.22.. ||
Space | o akasastallingat o 1.1.22.. ||
22. Space (Akasa) is Brahman, for Brahman's indicatory mark is in evidence.
Sw. Krishnananda
The word Akasa i.e., ether here is Brahman on account of characteristic marks (of that i.e. Brahman being mentioned).
Sw. Krishnananda
The word Akasa i.e., ether here is Brahman on account of characteristic marks (of that i.e. Brahman being mentioned).
Verse #23
Prana |
ॐ अत एव प्राणः ॐ १.१.२३॥ ||
Prana | oṃ ata eva prāṇaḥ oṃ 1.1.23.. ||
Prana | o ata eva prana o 1.1.23.. ||
23. On that very ground, Prana (is Brahman).
Sw. Krishnananda
For the same reason the breath also refers to Brahman.
Sw. Krishnananda
For the same reason the breath also refers to Brahman.
Verse #24
Light |
ॐ ज्योतिश्चरणाभिधानात् ॐ १.१.२४॥ ||
Light | oṃ jyotiścaraṇābhidhānāt oṃ 1.1.24.. ||
Light | o jyotiscaranabhidhanat o 1.1.24.. ||
24. Light is Brahman because of the mention of feet.
Sw. Krishnananda
The 'light' is Brahman, on account of the mention of feet in a passage which is connected with the passage about the light.
Sw. Krishnananda
The 'light' is Brahman, on account of the mention of feet in a passage which is connected with the passage about the light.
Verse #25
ॐ छन्दोऽभिधानान्नेतिचेन्न तथाचेतोऽर्पणनिगदात्तथा हि दर्शनम ॐ |
१.१.२५॥ ||
oṃ chando'bhidhānānneticenna tathāceto'rpaṇanigadāttathā hi darśanam oṃ ||
o chando'bhidhananneticenna tathaceto'rpananigadattatha hi darsanam o ||
25. If it be objected that Brahman is not spoken of, because the mention is about a metre, we say, no, for the dedication of the mind is taught in that way; for similar instances are found elsewhere.
Sw. Krishnananda
If it be said that Brahman is not denoted on account of the metre Gayatri being denoted, we reply not so, because thus i.e. by means of the metre the application of the mind on Brahman is declared; because thus it is seen (in other passages also).
Sw. Krishnananda
If it be said that Brahman is not denoted on account of the metre Gayatri being denoted, we reply not so, because thus i.e. by means of the metre the application of the mind on Brahman is declared; because thus it is seen (in other passages also).
Verse #26
ॐ भूतादिपादव्यपदेशोपपत्तेश्चैवम् ॐ |
१.१.२६॥ ||
oṃ bhūtādipādavyapadeśopapatteścaivam oṃ ||
o bhutadipadavyapadesopapattescaivam o ||
26. And this must be so, because this makes possible the representation of all the things etc., as a foot.
Sw. Krishnananda
And thus also (we must conclude, viz., that Brahman is the subject or topic of the previous passage, where Gayatri occurs) because (thus only) the declaration as to the beings etc. being the feet is possible.
Sw. Krishnananda
And thus also (we must conclude, viz., that Brahman is the subject or topic of the previous passage, where Gayatri occurs) because (thus only) the declaration as to the beings etc. being the feet is possible.
Verse #27
ॐ उपदेशभेदान्नेति चेन्नोभयस्मिन्नप्यविरोधात् ॐ |
१.१.२७॥ ||
oṃ upadeśabhedānneti cennobhayasminnapyavirodhāt oṃ ||
o upadesabhedanneti cennobhayasminnapyavirodhat o ||
27. If it be argued that Brahman (of the earlier text) is not referred to here on account of the difference in the instruction, we say: No, because there is no contradiction in either case.
Sw. Krishnananda
If it be said (that Brahman of the Gayatri passage cannot be recognised in the passage treating of 'light') on account of the difference of designation or the specification (we reply) no, because in either (designation) there is nothing contrary (to the recognition).
Sw. Krishnananda
If it be said (that Brahman of the Gayatri passage cannot be recognised in the passage treating of 'light') on account of the difference of designation or the specification (we reply) no, because in either (designation) there is nothing contrary (to the recognition).
Verse #28
Pratardana |
ॐ प्राणस्तथानुगमात् ॐ १.१.२८॥ ||
Pratardana | oṃ prāṇastathānugamāt oṃ 1.1.28.. ||
Pratardana | o pranastathanugamat o 1.1.28.. ||
28. Prana is Brahman, because it is comprehended thus.
Sw. Krishnananda
Prana is Brahman, that being so understood from a connected consideration (of the passage referring to Prana).
Sw. Krishnananda
Prana is Brahman, that being so understood from a connected consideration (of the passage referring to Prana).
Verse #29
ॐ नवक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन् ॐ |
१.१.२९॥ ||
oṃ navakturātmopadeśāditi cedadhyātmasaṃbandhabhūmā hyasmin oṃ ||
o navakturatmopadesaditi cedadhyatmasabandhabhuma hyasmin o ||
29. If it be argued that Prana is not Brahman, since the instruction is about the speaker's own self, (then we say, no), for here is an abundance of reference to the inmost Self.
Sw. Krishnananda
If it be said that (Brahman is) not (denoted or referred in these passages on account of) the speaker's instruction about himself, we reply not so, because there is abundance of reference to the Inner Self in this (chapter or Upanishad).
Sw. Krishnananda
If it be said that (Brahman is) not (denoted or referred in these passages on account of) the speaker's instruction about himself, we reply not so, because there is abundance of reference to the Inner Self in this (chapter or Upanishad).
Verse #30
ॐ शास्त्रदृष्ट्या तूपदेशो वामदेववत् ॐ |
१.१.३०॥ ||
oṃ śāstradṛṣṭyā tūpadeśo vāmadevavat oṃ ||
o sastradstya tupadeso vamadevavat o ||
30. But the instruction proceeds from a seer's vision agreeing with scriptures, as in the case of Vamadeva.
Sw. Krishnananda
The declaration (made by Indra about himself, viz., that he is and with Brahman) is possible through intuition as attested by Sruti, as in the case of Vamadeva.
Sw. Krishnananda
The declaration (made by Indra about himself, viz., that he is and with Brahman) is possible through intuition as attested by Sruti, as in the case of Vamadeva.
Verse #31
ॐ जीवमुख्यप्राणलिङ्गान्नेति चेन्नोपासत्रैविद्यादाश्रितत्वादिह तद्योगात् ॐ |
१.१.३१॥ |
प्रथमाध्यायस्य प्रथमः पादः समाप्तः ||
oṃ jīvamukhyaprāṇaliṅgānneti cennopāsatraividyādāśritatvādiha tadyogāt oṃ | brahmasūtreṣu caturthādhyāyasya ||
o jivamukhyapranalinganneti cennopasatraividyadasritatvadiha tadyogat o | brahmasutresu caturthadhyayasya ||
31. If it be argued that Brahman is not spoken of here on account of the indications of the individual soul and the chief vital force, then that cannot be so, since this will lead to a threefold meditation. (Besides, Prana) is accepted (elsewhere) as meaning Brahman (because of the presence of Brahman's characteristics), (and these are) in evidence here.
Sw. Krishnananda
If it be said that (Brahman is) not (meant) on account of characteristic marks of the individual soul and the chief vital air (being mentioned); we say no, because (such an interpretation) would enjoin threefold meditation (Upasana), because Prana has been accepted (elsewhere in the Sruti in the sense of Brahman) and because here also (words denoting Brahman) are mentioned with reference to Prana.
Sw. Krishnananda
If it be said that (Brahman is) not (meant) on account of characteristic marks of the individual soul and the chief vital air (being mentioned); we say no, because (such an interpretation) would enjoin threefold meditation (Upasana), because Prana has been accepted (elsewhere in the Sruti in the sense of Brahman) and because here also (words denoting Brahman) are mentioned with reference to Prana.