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 10: 3.2
3.2
Verse #1
Topic -1: The Soul in the dream state |
ॐ सन्ध्ये सृष्टिराह हि ॐ ३.२.१॥ ||
Topic -1: The Soul in the dream state | oṃ sandhye sṛṣṭirāha hi oṃ 3.2.1.. ||
Topic -1: The Soul in the dream state | o sandhye sstiraha hi o 3.2.1.. ||
1. In the intermediate stage (of dream) occurs (real) creation; for the Upanishad says so.
Sw. Krishnananda
In the intermediate stage (between waking and deep sleep) there is (a real) creation; because (the Sruti) says so.
Sw. Krishnananda
In the intermediate stage (between waking and deep sleep) there is (a real) creation; because (the Sruti) says so.
Verse #2
ॐ निर्मातारं चैके पुत्रादयश्च ॐ |
३.२.२॥ ||
oṃ nirmātāraṃ caike putrādayaśca oṃ ||
o nirmatara caike putradayasca o ||
2. And some (following a particular branch) consider the Self to be a creator (of things desired); and sons and others (are the objects desired).
Sw. Krishnananda
And some (the followers of one Sakha, namely, the Kathakas) (state that the Supreme Lord is the) Creator; sons, etc., (being the lovely things which He creates).
Sw. Krishnananda
And some (the followers of one Sakha, namely, the Kathakas) (state that the Supreme Lord is the) Creator; sons, etc., (being the lovely things which He creates).
Verse #3
ॐ मायामात्रं तु कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात् ॐ |
३.२.३॥ ||
oṃ māyāmātraṃ tu kārtsnyenānabhivyaktasvarūpatvāt oṃ ||
o mayamatra tu kartsnyenanabhivyaktasvarupatvat o ||
3. But the dream creation is a mere Maya, because of its nature of not being a complete manifestation of the totality of attributes (found in the wakeful state).
Sw. Krishnananda
But it (viz., the dream world) is mere illusion on account of its nature not manifesting itself with the totality (of the attributes of reality).
Sw. Krishnananda
But it (viz., the dream world) is mere illusion on account of its nature not manifesting itself with the totality (of the attributes of reality).
Verse #4
ॐ सूचकश्च हि श्रुतेः आचक्षते च तद्विदः ॐ |
३.२.४॥ ||
oṃ sūcakaśca hi śruteḥ ācakṣate ca tadvidaḥ oṃ ||
o sucakasca hi srute acaksate ca tadvida o ||
4. A dream is also an omen, for so it is known from the Upanishads and experts say so.
Sw. Krishnananda
But (though the dream world is an illusion), yet it is indicative (of the future), for (so we find) in the Sruti, the dream experts also declare this.
Sw. Krishnananda
But (though the dream world is an illusion), yet it is indicative (of the future), for (so we find) in the Sruti, the dream experts also declare this.
Verse #5
ॐ पराभिध्यानात्तु तिरोहितं ततो ह्यस्य बन्धविपर्ययौ ॐ |
३.२.५॥ ||
oṃ parābhidhyānāttu tirohitaṃ tato hyasya bandhaviparyayau oṃ ||
o parabhidhyanattu tirohita tato hyasya bandhaviparyayau o ||
5. From the meditation on the supreme Lord, however, becomes manifest that which remains obscured; because the soul's bondage and freedom are derived from Him.
Sw. Krishnananda
But by the meditation on the Supreme Lord, that which is hidden (by ignorance, viz., the equality of the Lord and the soul becomes manifest), because from him (the Lord) are its (the soul's) bondage and freedom.
Sw. Krishnananda
But by the meditation on the Supreme Lord, that which is hidden (by ignorance, viz., the equality of the Lord and the soul becomes manifest), because from him (the Lord) are its (the soul's) bondage and freedom.
Verse #6
ॐ देहयोगाद्वासोऽपि ॐ |
३.२.६॥ ||
oṃ dehayogādvāso'pi oṃ ||
o dehayogadvaso'pi o ||
6. Or rather that covering occurs also on account of connection with the body.
Sw. Krishnananda
And that (viz., the concealment of the soul's rulership) also (results) from its connection with the body.
Sw. Krishnananda
And that (viz., the concealment of the soul's rulership) also (results) from its connection with the body.
Verse #7
Topic -2: The Soul in dreamless sleep. |
ॐ तदभावो नाडीषु तच्छ्रुतेः आत्मनि च ॐ ३.२.७॥ ||
Topic -2: The Soul in dreamless sleep. | oṃ tadabhāvo nāḍīṣu tacchruteḥ ātmani ca oṃ 3.2.7.. ||
Topic -2: The Soul in dreamless sleep. | o tadabhavo naisu tacchrute atmani ca o 3.2.7.. ||
7. The absence of that dream (ie., dreamless sleep) takes place in the nerves and the Self, as it is known to be so from the Upanishads.
Sw. Krishnananda
The absence of that (i.e., of dreams, i.e., dreamless sleep) takes place in the nerves (Nadis or psychic currents) and in the self, as it is known from the Sruti or scriptural statement.
Sw. Krishnananda
The absence of that (i.e., of dreams, i.e., dreamless sleep) takes place in the nerves (Nadis or psychic currents) and in the self, as it is known from the Sruti or scriptural statement.
Verse #8
ॐ अतः प्रबोधोऽस्मात् ॐ |
३.२.८॥ ||
oṃ ataḥ prabodho'smāt oṃ ||
o ata prabodho'smat o ||
8. For the same reason, the soul's waking up is from this supreme Self.
Sw. Krishnananda
Hence the waking from that (viz., Brahman).
Sw. Krishnananda
Hence the waking from that (viz., Brahman).
Verse #9
Topic -3: The समे Soul returns from deep sleep |
ॐ स एव तु कर्मानुस्मृतिशब्दविधिभ्यः ॐ ३.२.९॥ ||
Topic -3: The same Soul returns from deep sleep | oṃ sa eva tu karmānusmṛtiśabdavidhibhyaḥ oṃ 3.2.9.. ||
Topic -3: The same Soul returns from deep sleep | o sa eva tu karmanusmtisabdavidhibhya o 3.2.9.. ||
9. But the very same soul returns from sleep because of the reasons of action, remembrance, scriptural authority and injunction.
Sw. Krishnananda
But the same (soul returns from Brahman after deep sleep) on account of work, remembrance, scriptural text and precept.
Sw. Krishnananda
But the same (soul returns from Brahman after deep sleep) on account of work, remembrance, scriptural text and precept.
Verse #10
Topic -4: The nature of swoon |
ॐ मुग्धेऽर्थसम्पत्तिर्परिशेषात् ॐ ३.२.१०॥ ||
Topic -4: The nature of swoon | oṃ mugdhe'rthasampattirpariśeṣāt oṃ 3.2.10.. ||
Topic -4: The nature of swoon | o mugdhe'rthasampattirparisesat o 3.2.10.. ||
10. In the case of one in swoon, there is only partial attainment (of the state of sleep), that being the last alternative.
Sw. Krishnananda
In a swoon (in him who is senseless) there is half union on account of this remaining (as the only alternative left, as the only possible hypothesis).
Sw. Krishnananda
In a swoon (in him who is senseless) there is half union on account of this remaining (as the only alternative left, as the only possible hypothesis).
Verse #11
Topic -5: The nature of Brahman |
ॐ न स्थानतोऽपि परस्योभयलिङ्गं सर्वत्र हि ॐ ३.२.११॥ ||
Topic -5: The nature of Brahman | oṃ na sthānato'pi parasyobhayaliṅgaṃ sarvatra hi oṃ 3.2.11.. ||
Topic -5: The nature of Brahman | o na sthanato'pi parasyobhayalinga sarvatra hi o 3.2.11.. ||
11. Not even according to place can Brahman have a twofold characteristic, for everywhere (It is taught to be without attributes).
Sw. Krishnananda
Not on account of (difference of) place also two-fold characteristics can belong to the Highest; for everywhere (scripture teaches It to be without any difference).
Sw. Krishnananda
Not on account of (difference of) place also two-fold characteristics can belong to the Highest; for everywhere (scripture teaches It to be without any difference).
Verse #12
ॐ न भेदादिति चेन्न प्रत्येकमतद्वचनात् ॐ |
३.२.१२॥ ||
oṃ na bhedāditi cenna pratyekamatadvacanāt oṃ ||
o na bhedaditi cenna pratyekamatadvacanat o ||
12. If it be argued that (Brahman cannot have only one characteristic), on account of differences (met with in the scriptures), (we say that) it is not so, because the scriptures negate each of these differences individually.
Sw. Krishnananda
If it be said that it is not so on account of difference (being taught in the scriptures), we reply that it is not so, because with reference to each (such form), the Sruti declares the opposite of that.
Sw. Krishnananda
If it be said that it is not so on account of difference (being taught in the scriptures), we reply that it is not so, because with reference to each (such form), the Sruti declares the opposite of that.
Verse #13
ॐ अपि चैवमेके ॐ |
३.२.१३॥ ||
oṃ api caivameke oṃ ||
o api caivameke o ||
13. Moreover, the followers of certain branches declare thus.
Sw. Krishnananda
Moreover some (teach) thus.
Sw. Krishnananda
Moreover some (teach) thus.
Verse #14
ॐ अरूपवदेव हि तत्प्रधानत्वात् ॐ |
३.२.१४॥ ||
oṃ arūpavadeva hi tatpradhānatvāt oṃ ||
o arupavadeva hi tatpradhanatvat o ||
14. Brahman is only formless to be sure, for that is the dominant note (of the Upanishadic teaching).
Sw. Krishnananda
Verily Brahman is only formless on account of that being the main purport (of all texts about Brahman).
Sw. Krishnananda
Verily Brahman is only formless on account of that being the main purport (of all texts about Brahman).
Verse #15
ॐ प्रकाशवच्चावैयर्थ्यम् ॐ |
३.२.१५॥ ||
oṃ prakāśavaccāvaiyarthyam oṃ ||
o prakasavaccavaiyarthyam o ||
15. And like light, Brahman can (be assumed to) have different appearances, so that the scriptures may not become purportless.
Sw. Krishnananda
And as light (assumes forms as it were by its contact with things possessing form, so does Brahman take form in connection with Upadhis or limiting adjuncts), because (texts which ascribe form to Brahman) are not meaningless.
Sw. Krishnananda
And as light (assumes forms as it were by its contact with things possessing form, so does Brahman take form in connection with Upadhis or limiting adjuncts), because (texts which ascribe form to Brahman) are not meaningless.
Verse #16
ॐ आह च तन्मात्रम् ॐ |
३.२.१६॥ ||
oṃ āha ca tanmātram oṃ ||
o aha ca tanmatram o ||
16. The Upanishad also declares Brahman to be Consciousness alone.
Sw. Krishnananda
And (the Sruti) declares (that Brahman is) that (i.e., intelligence) only.
Sw. Krishnananda
And (the Sruti) declares (that Brahman is) that (i.e., intelligence) only.
Verse #17
ॐ दर्शयति चाथोऽपि स्मर्यते ॐ |
३.२.१७॥ ||
oṃ darśayati cātho'pi smaryate oṃ ||
o darsayati catho'pi smaryate o ||
17. Moreover, the Vedas reveal this; likewise this is mentioned in the Smritis also.
Sw. Krishnananda
(The scripture) also shows (this and) it is likewise stated in Smriti.
Sw. Krishnananda
(The scripture) also shows (this and) it is likewise stated in Smriti.
Verse #18
ॐ अत एव चोपमा सूर्यकादिवत् ॐ |
३.२.१८॥ ||
oṃ ata eva copamā sūryakādivat oṃ ||
o ata eva copama suryakadivat o ||
18. Hence also are the illustrations of the sun's reflection etc.
Sw. Krishnananda
For this very reason (we have with respect to Brahman) comparisons like the images of the sun and the like.
Sw. Krishnananda
For this very reason (we have with respect to Brahman) comparisons like the images of the sun and the like.
Verse #19
ॐ अम्बुवदग्रहणात्तु न तथात्वम् ॐ |
३.२.१९॥ ||
oṃ ambuvadagrahaṇāttu na tathātvam oṃ ||
o ambuvadagrahanattu na tathatvam o ||
19. But that kind of parallelism is inapplicable as nothing is perceived to be similar to water.
Sw. Krishnananda
But there is no similarity (of the two things compared since) (in the case of Brahman any second thing) is not apprehended or experienced like water.
Sw. Krishnananda
But there is no similarity (of the two things compared since) (in the case of Brahman any second thing) is not apprehended or experienced like water.
Verse #20
ॐ वृद्धिह्रासभाक्त्वमन्तर्भावात् उभयसामञ्जस्यादेवम् ॐ |
३.२.२०॥ ||
oṃ vṛddhihrāsabhāktvamantarbhāvāt ubhayasāmañjasyādevam oṃ ||
o vddhihrasabhaktvamantarbhavat ubhayasamanjasyadevam o ||
20. Since Brahman has entered into the limiting adjuncts, It seems to participate in their increase and decrease. The illustration is apt since the illustration and thing illustrated have propriety from this point of view.
Sw. Krishnananda
As (the highest Brahman) is inside (its limiting adjuncts) It participates in their increase and decrease; owing to the appropriateness (thus resulting) of the two (things compared), it is thus, (i.e., the comparison holds good).
Sw. Krishnananda
As (the highest Brahman) is inside (its limiting adjuncts) It participates in their increase and decrease; owing to the appropriateness (thus resulting) of the two (things compared), it is thus, (i.e., the comparison holds good).
Verse #21
ॐ दर्शनाच्च ॐ |
३.२.२१॥ ||
oṃ darśanācca oṃ ||
o darsanacca o ||
21. And (this is also) in accordance with (the Vedic) revelation.
Sw. Krishnananda
And on account of the declaration of scripture.
Sw. Krishnananda
And on account of the declaration of scripture.
Verse #22
Topic -6: The Neti-neti text explained |
ॐ प्रकृतैतावत्त्वं हि प्रतिषेधति ततो ब्रवीति च भूयः ॐ ३.२.२२॥ ||
Topic -6: The Neti-neti text explained | oṃ prakṛtaitāvattvaṃ hi pratiṣedhati tato bravīti ca bhūyaḥ oṃ 3.2.22.. ||
Topic -6: The Neti-neti text explained | o praktaitavattva hi pratisedhati tato braviti ca bhuya o 3.2.22.. ||
22. The Upanishad certainly denies the limitation that is being dealt with and then speaks of something more.
Sw. Krishnananda
What has been mentioned up to this is denied (by the words "not this, not this" and the Sruti) says something more than that (afterwards).
Sw. Krishnananda
What has been mentioned up to this is denied (by the words "not this, not this" and the Sruti) says something more than that (afterwards).
Verse #23
ॐ तदव्यक्तमाह हि ॐ |
३.२.२३॥ ||
oṃ tadavyaktamāha hi oṃ ||
o tadavyaktamaha hi o ||
23. That Brahman is unmanifest, for the Upanishad says so.
Sw. Krishnananda
That (Brahman) is not manifest, for (so the scripture) says.
Sw. Krishnananda
That (Brahman) is not manifest, for (so the scripture) says.
Verse #24
ॐ अपि संराधने प्रत्यक्षानुमानाभ्याम् ॐ |
३.२.२४॥ ||
oṃ api saṃrādhane pratyakṣānumānābhyām oṃ ||
o api saradhane pratyaksanumanabhyam o ||
24. Moreover, Brahman is realized in Samadhi, as is known from direct revelation and inference.
Sw. Krishnananda
And moreover (Brahman is experienced) in devout meditation (as we know) from the Sruti and Smriti.
Sw. Krishnananda
And moreover (Brahman is experienced) in devout meditation (as we know) from the Sruti and Smriti.
Verse #25
ॐ प्रकाशवच्चावैशेष्यं ॐ |
३.२.२५॥ ||
oṃ prakāśavaccāvaiśeṣyaṃ oṃ ||
o prakasavaccavaisesya o ||
25. And the effulgent Self appears to be different during activity, as is the case with light etc.; yet (intrinsically) there is non-difference as is evident from repetition (of "That thou art").
Sw. Krishnananda
And as in the case of (physical) light and the like, there is no difference, so also between Brahman and Its manifestation in activity; on account of the repeated instruction (of the Sruti to that effect).
Sw. Krishnananda
And as in the case of (physical) light and the like, there is no difference, so also between Brahman and Its manifestation in activity; on account of the repeated instruction (of the Sruti to that effect).
Verse #26
ॐ अतोऽनन्तेन तथा हि लिङ्गम् ॐ |
३.२.२७॥ ||
oṃ ato'nantena tathā hi liṅgam oṃ ||
o ato'nantena tatha hi lingam o ||
26. Hence (the individual gets) unity with the Infinite; for such is the indicatory mark (in the Upanishad).
Sw. Krishnananda
Therefore (the individual soul becomes one) with the Infinite; for thus the (scripture) indicates.
Sw. Krishnananda
Therefore (the individual soul becomes one) with the Infinite; for thus the (scripture) indicates.
Verse #27
ॐ उभयव्यपदेशात्तु अहिकुण्डलवत् ॐ |
३.२.२८॥ ||
oṃ ubhayavyapadeśāttu ahikuṇḍalavat oṃ ||
o ubhayavyapadesattu ahikunalavat o ||
27. But since both difference and non-difference are mentioned, the relationship (between the supreme Self and the individual is) as that between the snake and its coil.
Sw. Krishnananda
But on account of both (i.e., difference and non-difference) being taught (by the Sruti), (the relation of the highest Brahman to the individual soul has to be viewed) like that of the snake to its coils.
Sw. Krishnananda
But on account of both (i.e., difference and non-difference) being taught (by the Sruti), (the relation of the highest Brahman to the individual soul has to be viewed) like that of the snake to its coils.
Verse #28
ॐ प्रकाशाश्रयवद्वा तेजस्त्वात् ॐ |
३। |
२। |
२८॥ ||
oṃ prakāśāśrayavadvā tejastvāt oṃ ||
o prakasasrayavadva tejastvat o ||
28. Or they are like light and its source, both being but effulgence.
Sw. Krishnananda
Or like (the relation of) light and its substratum, on account of both being luminous.
Sw. Krishnananda
Or like (the relation of) light and its substratum, on account of both being luminous.
Verse #29
ॐ पूर्ववद्वा ॐ |
३। |
२। |
२९॥ ||
oṃ pūrvavadvā oṃ ||
o purvavadva o ||
29. Or (the relationship between the individual and the supreme Self is) as already shown.
Sw. Krishnananda
Or (the relation between the two, i.e., Jiva and Brahman is) as (given) before.
Sw. Krishnananda
Or (the relation between the two, i.e., Jiva and Brahman is) as (given) before.
Verse #30
ॐ प्रतिषेधाच्च ॐ |
३। |
२। |
३०॥ ||
oṃ pratiṣedhācca oṃ ||
o pratisedhacca o ||
30. And on account of the denial.
Sw. Krishnananda
And on account of the denial.
Sw. Krishnananda
And on account of the denial.
Verse #31
Topic -7: Brahman is one without a second |
ॐ परमतस्सेतून् मानसंबन्ध भेदव्यपदेशेभ्यः ॐ ३।२।३१॥ ||
Topic -7: Brahman is one without a second | oṃ paramatah setūnmānasaṃbandha bhedavyapadeśebhyaḥ oṃ 3.2.31.. ||
Topic -7: Brahman is one without a second | o paramatah setunmanasabandha bhedavyapadesebhya o 3.2.31.. ||
31. There is some entity superior to this Brahman, because of the mention of embankment, measure, connection and difference.
Sw. Krishnananda
(There is something) Superior to this (Brahman) on account of terms denoting a bank, measure, connection and difference (used with respect to It).
Sw. Krishnananda
(There is something) Superior to this (Brahman) on account of terms denoting a bank, measure, connection and difference (used with respect to It).
Verse #32
ॐ दर्शनात् ॐ |
३। |
२। |
३२॥ ||
oṃ darśanāt oṃ ||
o darsanat o ||
32. But (the Self is referred to as an embankment) on account of similarity.
Sw. Krishnananda
But (Brahman is called a bank etc.) on account of similarity.
Sw. Krishnananda
But (Brahman is called a bank etc.) on account of similarity.
Verse #33
ॐ बुद्ध्यर्थः पादवत् ॐ |
३। |
२। |
३३॥ ||
oṃ buddhyarthaḥ pādavat oṃ ||
o buddhyartha padavat o ||
33. For the sake of intellectual grasp (Brahman's magnitude is spoken of) just like the feet (of the mind or of space), (or the quarters of the karsapana).
Sw. Krishnananda
(The statement as to Brahman having size) is for the sake of easy comprehension (i.e., Upasana or devout meditation); just like (four) feet.
Sw. Krishnananda
(The statement as to Brahman having size) is for the sake of easy comprehension (i.e., Upasana or devout meditation); just like (four) feet.
Verse #34
ॐ स्थानविशेषात्प्रकाशादिवत् ॐ |
३। |
२। |
३४॥ ||
oṃ sthānaviśeṣātprakāśādivat oṃ ||
o sthanavisesatprakasadivat o ||
34. (Connection and difference are mentioned about Brahman) from the point of view of limiting adjuncts, as in the case of light etc.
Sw. Krishnananda
(The statements concerning connection and difference with respect to Brahman) are due to special places: as in the case of light and the like.
Sw. Krishnananda
(The statements concerning connection and difference with respect to Brahman) are due to special places: as in the case of light and the like.
Verse #35
ॐ उपपत्तेश्च ॐ |
३। |
२। |
३५॥ ||
oṃ upapatteśca oṃ ||
o upapattesca o ||
35. And because (such a position alone is) logically justifiable.
Sw. Krishnananda
And it is reasonable.
Sw. Krishnananda
And it is reasonable.
Verse #36
ॐ तथाऽन्यप्रतिषेधात् ॐ |
३। |
२। |
३६॥ ||
oṃ tathā'nyapratiṣedhāt oṃ ||
o tatha'nyapratisedhat o ||
36. Similarly from the denial of everything else (it follows that there is nothing but Brahman).
Sw. Krishnananda
Similarly on account of the express denial of all other things (there is nothing but Brahman).
Sw. Krishnananda
Similarly on account of the express denial of all other things (there is nothing but Brahman).
Verse #37
ॐ अनेन सर्वगतत्वमायामयशब्दादिभ्यः ॐ |
३। |
२। |
३७॥ ||
oṃ anena sarvagata oṃ ||
o anena sarvagata o ||
37. Hereby (is established) the omnipresence (of the Self), (as is known) on the strength of (Upanishadic) words like extension and other sources (ie., Smriti and logic).
Sw. Krishnananda
By this the Omnipresence (of Brahman is established) in accordance with the scriptural statements regarding (Brahman's) extent.
Sw. Krishnananda
By this the Omnipresence (of Brahman is established) in accordance with the scriptural statements regarding (Brahman's) extent.
Verse #38
Topic -8: The Lord is the giver of the fruits of actions |
ॐ फलमत उपपत्तेः ॐ ३।२।३८॥ ||
Topic -8: The Lord is the giver of the fruits of actions | oṃ phalamata upapatteḥ oṃ 3.2.38.. ||
Topic -8: The Lord is the giver of the fruits of actions | o phalamata upapatte o 3.2.38.. ||
38. The fruit of action is from Him, this being the logical position.
Sw. Krishnananda
From Him (the Lord) are the fruits of actions, for that is reasonable.
Sw. Krishnananda
From Him (the Lord) are the fruits of actions, for that is reasonable.
Verse #39
ॐ श्रुतत्वाच्च ॐ |
३। |
२। |
३९॥ ||
oṃ śrutatvācca oṃ ||
o srutatvacca o ||
39. (God is the ordainer of results) for the further reason that the Upanishads say so.
Sw. Krishnananda
And because the Sruti so teaches.
Sw. Krishnananda
And because the Sruti so teaches.
Verse #40
ॐ धर्मं जैमिनिः अत एव ॐ |
३। |
२। |
४०॥ ||
oṃ dharmaṃ jaiminiḥ ata eva oṃ ||
o dharma jaimini ata eva o ||
40. For these very reasons Jaimini considers virtuous deeds to be the yielder of results.
Sw. Krishnananda
Jaimini thinks for the same reasons (viz., scriptural authority and reasoning, on the same ground as stated in Sutras 38 and 39) that religious merit (is what brings about the fruits of actions).
Sw. Krishnananda
Jaimini thinks for the same reasons (viz., scriptural authority and reasoning, on the same ground as stated in Sutras 38 and 39) that religious merit (is what brings about the fruits of actions).
Verse #41
ॐ पूर्वं तु बादरायणो हेतुव्यपदेशात् ॐ |
३। |
२। |
४१॥ |
इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु तृतीयाध्यायस्य द्वितीयः पादः समाप्तः ||
oṃ pūrvaṃ tu bādarāyaṇo hetuvyapadeśāt oṃ | brahmasūtreṣu ||
o purva tu badarayano hetuvyapadesat o | brahmasutresu ||
41. But Badarayana considers the earlier One (viz., God) (as the bestower of results), because He is mentioned as the cause of even action.
Sw. Krishnananda
But Baadarayana thinks the former (i.e., the Lord to be the cause of the fruits of action) on account of His being declared to be the cause (of the actions themselves).
Sw. Krishnananda
But Baadarayana thinks the former (i.e., the Lord to be the cause of the fruits of action) on account of His being declared to be the cause (of the actions themselves).