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 12: 3.4
3.4
Verse #1
ॐ अपि स्मर्यते ॐ |
३.४.३०॥ ||
oṃ api smaryate oṃ ||
o api smaryate o ||
30. Moreover, the Smritis support this view.
Sw. Krishnananda
And moreover the Smritis say so.
Sw. Krishnananda
And moreover the Smritis say so.
Verse #2
ॐ शब्दश्चातोऽकामचारे ॐ |
३.४.३१॥ ||
oṃ śabdaścāto'kāmacāre oṃ ||
o sabdascato'kamacare o ||
31. Hence also occur the scriptural texts prohibiting license.
Sw. Krishnananda
And hence the scripture prohibiting license.
Sw. Krishnananda
And hence the scripture prohibiting license.
Verse #3
ॐ अबाधाच्च ॐ |
३.४.२९॥ ||
oṃ abādhācca oṃ ||
o abadhacca o ||
29. And (this should be the interpretation) so that the scriptures (about permissible and forbidden food) may not be contradicted.
Sw. Krishnananda
And because (thus) (the scriptural statements with respect to food) are not contradicted.
Sw. Krishnananda
And because (thus) (the scriptural statements with respect to food) are not contradicted.
Verse #4
Knowledge not a Subsidiary of Rites |
ॐ पुरुषार्थोऽतः शब्दादिति बादरायणः ॐ ३.४.१॥ ||
Knowledge not a Subsidiary of Rites | oṃ puruṣārtho'taḥ śabdāditi bādarāyaṇaḥ oṃ 3.4.1.. ||
Knowledge not a Subsidiary of Rites | o purusartho'ta sabdaditi badarayana o 3.4.1.. ||
1. Badarayana thinks that liberation results from this (knowledge of the Self), (as presented in the Upanishads), because the Vedic texts declare so.
Sw. Krishnananda
From this (Brahma Vidya or Brahma Jnana results) the purpose or the chief object of pursuit of man, because the scriptures state so; thus (holds) the sage Baadarayana.
Sw. Krishnananda
From this (Brahma Vidya or Brahma Jnana results) the purpose or the chief object of pursuit of man, because the scriptures state so; thus (holds) the sage Baadarayana.
Verse #5
ॐ शेषत्वात्पुरुषार्थवादो यथाऽन्येष्विति जैमिनिः ॐ |
३.४.२॥ ||
oṃ śeṣatvātpuruṣārthavādo yathā'nyeṣviti jaiminiḥ oṃ ||
o sesatvatpurusarthavado yatha'nyesviti jaimini o ||
2. Jaimini thinks that since the Self holds a subservient position in rites etc., the mention of the result of knowledge is (merely) in glorification of the agent, as is the case elsewhere.
Sw. Krishnananda
Because (the self) is supplementary (to sacrificial acts), (the fruits of the Knowledge of the Self) are mere praise of the agent, as in other cases; thus Jaimini opines.
Sw. Krishnananda
Because (the self) is supplementary (to sacrificial acts), (the fruits of the Knowledge of the Self) are mere praise of the agent, as in other cases; thus Jaimini opines.
Verse #6
ॐ आचारदर्शनात् ॐ |
३.४.३॥ ||
oṃ ācāradarśanāt oṃ ||
o acaradarsanat o ||
3. (This is confirmed) on the strength of what is revealed about the behaviour (of the knowers of Brahman).
Sw. Krishnananda
Because we find (from the scriptures such) conduct (of men of realisation).
Sw. Krishnananda
Because we find (from the scriptures such) conduct (of men of realisation).
Verse #7
ॐ तच्छ्रुतेः ॐ |
३.४.४॥ ||
oṃ tacchruteḥ oṃ ||
o tacchrute o ||
4. (This is so) because the Upanishad declares this.
Sw. Krishnananda
Because scripture directly declares that (viz., that knowledge of Brahman stands in a subordinate relation to sacrificial acts.)
Sw. Krishnananda
Because scripture directly declares that (viz., that knowledge of Brahman stands in a subordinate relation to sacrificial acts.)
Verse #8
ॐ समन्वारम्भणात् ॐ |
३.४.५॥ ||
oṃ samanvārambhaṇāt oṃ ||
o samanvarambhanat o ||
5. (This is so), because both knowledge and work follow the Self (when it transmigrates).
Sw. Krishnananda
Because the two (knowledge and work) go together (with the departing soul to give fruits of actions).
Sw. Krishnananda
Because the two (knowledge and work) go together (with the departing soul to give fruits of actions).
Verse #9
ॐ तद्वतो विधानात् ॐ |
३.४.६॥ ||
oṃ tadvato vidhānāt oṃ ||
o tadvato vidhanat o ||
6. (And this is so) because rites are enjoined for one who is possessed of that (knowledge of the Vedas).
Sw. Krishnananda
Because (the scriptures) enjoin (works) for such (only who understand the purport of the Vedas).
Sw. Krishnananda
Because (the scriptures) enjoin (works) for such (only who understand the purport of the Vedas).
Verse #10
ॐ नियमाच्च ॐ |
३.४.७॥ ||
oṃ niyamācca oṃ ||
o niyamacca o ||
7. And (this follows) from the restrictive texts.
Sw. Krishnananda
And on account of prescribed rules.
Sw. Krishnananda
And on account of prescribed rules.
Verse #11
ॐ अधिकोपदेशात्तु बादरायणस्यैवं तद्दर्शनात् ॐ |
३.४.८॥ ||
oṃ adhikopadeśāttu bādarāyaṇasyaivaṃ taddarśanāt oṃ ||
o adhikopadesattu badarayanasyaiva taddarsanat o ||
8. But Badarayana's view stands unshaken because of the instruction that the supreme Self is even greater (than the agent); for so it is revealed (by the Upanishads).
Sw. Krishnananda
But because (the scriptures) teach (the Supreme Self to be) other (than the agent), Baadarayana's view is correct (or valid) for that is seen thus (in scriptural passages).
Sw. Krishnananda
But because (the scriptures) teach (the Supreme Self to be) other (than the agent), Baadarayana's view is correct (or valid) for that is seen thus (in scriptural passages).
Verse #12
ॐ तुल्यं तु दर्शनम ॐ |
३.४.९॥ ||
oṃ tulyaṃ tu darśanam oṃ ||
o tulya tu darsanam o ||
9. But the Upanishadic declaration (of conduct) is equally in evidence (proving that knowledge is not subservient to religious acts).
Sw. Krishnananda
But the declarations of the Sruti equally support both views.
Sw. Krishnananda
But the declarations of the Sruti equally support both views.
Verse #13
ॐ असार्वत्रिकी ॐ |
३.४.१०॥ ||
oṃ asārvatrikī oṃ ||
o asarvatriki o ||
10. The declaration is not universal.
Sw. Krishnananda
(The scriptural declaration referred to in Sutra 4) is not of universal application.
Sw. Krishnananda
(The scriptural declaration referred to in Sutra 4) is not of universal application.
Verse #14
ॐ विभागः शतवत् ॐ |
३.४.११॥ ||
oṃ vibhāgaḥ śatavat oṃ ||
o vibhaga satavat o ||
11. Knowledge and action are to be divided like a hundred things.
Sw. Krishnananda
There is division of knowledge and work as in the case of a hundred (divided between two persons).
Sw. Krishnananda
There is division of knowledge and work as in the case of a hundred (divided between two persons).
Verse #15
ॐ अध्ययनमात्रवतः ॐ |
३.४.१२॥ ||
oṃ adhyayanamātravataḥ oṃ ||
o adhyayanamatravata o ||
12. (Engagements in religious actions is prescribed) for him only who has merely recited the Vedas.
Sw. Krishnananda
(The scriptures enjoin work) on those who have merely read the Vedas.
Sw. Krishnananda
(The scriptures enjoin work) on those who have merely read the Vedas.
Verse #16
ॐ नाविशेषात् ॐ |
३.४.१३॥ ||
oṃ nāviśeṣāt oṃ ||
o navisesat o ||
13. (The restrictive texts) do not apply (to the man of knowledge), since the restrictions is made without any specification.
Sw. Krishnananda
There being no specification (the rule does) not (specially apply to him who knows, i. e., a Jnani).
Sw. Krishnananda
There being no specification (the rule does) not (specially apply to him who knows, i. e., a Jnani).
Verse #17
ॐ स्तुतयेऽनुमतिर्वा ॐ |
३.४.१४॥ ||
oṃ stutaye'numatirvā oṃ ||
o stutaye'numatirva o ||
14. Or rather the consent (accorded) for doing religious acts is meant for the glorification of knowledge.
Sw. Krishnananda
Or rather the permission (to do work) is for the glorification (of knowledge).
Sw. Krishnananda
Or rather the permission (to do work) is for the glorification (of knowledge).
Verse #18
ॐ कामकारेण चैके ॐ |
३.४.१५॥ ||
oṃ kāmakāreṇa caike oṃ ||
o kamakarena caike o ||
15. Moreover, some refrain from (religious) work according to personal predilection.
Sw. Krishnananda
And some according to their own liking (have abandoned all works).
Sw. Krishnananda
And some according to their own liking (have abandoned all works).
Verse #19
ॐ उपमर्दं च ॐ |
३.४.१६॥ ||
oṃ upamardaṃ ca oṃ ||
o upamarda ca o ||
16. Moreover, (from knowledge comes) the destruction (of the whole world).
Sw. Krishnananda
And (scripture teaches that the) destruction (of all qualifications for work results from knowledge).
Sw. Krishnananda
And (scripture teaches that the) destruction (of all qualifications for work results from knowledge).
Verse #20
ॐ ऊर्ध्वरेतस्सु च शब्दे हि ॐ |
३.४.१७॥ ||
oṃ ūrdhvaretassu ca śabde hi oṃ ||
o urdhvaretassu ca sabde hi o ||
17. And knowledge belongs to the monks, for they are met with in the Vedas.
Sw. Krishnananda
And (knowledge belongs) to those who observe perpetual celibacy, because in scripture (that stage of life is mentioned).
Sw. Krishnananda
And (knowledge belongs) to those who observe perpetual celibacy, because in scripture (that stage of life is mentioned).
Verse #21
Sannyasa Prescribed by Scriptures |
ॐ परामर्शं जैमिनिरचोदना चापवदिति हि ॐ ३.४.१८॥ ||
Sannyasa Prescribed by Scriptures | oṃ parāmarśaṃ jaiminiracodanā cāpavaditi hi oṃ 3.4.18.. ||
Sannyasa Prescribed by Scriptures | o paramarsa jaiminiracodana capavaditi hi o 3.4.18.. ||
18. Jaimini thinks that to be an allusion to other stages and no injunction; and (this is so) since the scripture condemns them.
Sw. Krishnananda
Jaimini (considers that scriptural texts mentioning those stages of life in which celibacy is obligatory, contain) a reference (only to those stages; they are not injunctions; because other (scriptural texts) condemn (those stages).
Sw. Krishnananda
Jaimini (considers that scriptural texts mentioning those stages of life in which celibacy is obligatory, contain) a reference (only to those stages; they are not injunctions; because other (scriptural texts) condemn (those stages).
Verse #22
ॐ अनुष्ठेयं बादरायणः साम्यश्रुतेः ॐ |
३.४.१९॥ ||
oṃ anuṣṭheyaṃ bādarāyaṇaḥ sāmyaśruteḥ oṃ ||
o anustheya badarayana samyasrute o ||
19. Badarayana thinks that the other orders of life are also to be observed, since Vedic texts speak equally of all the stages of life.
Sw. Krishnananda
Baadarayana (holds that Sannyasa) also must be gone through, because the scriptural text (quoted) refers equally to all the four Ashramas or stages of life.
Sw. Krishnananda
Baadarayana (holds that Sannyasa) also must be gone through, because the scriptural text (quoted) refers equally to all the four Ashramas or stages of life.
Verse #23
ॐ विधिर्वा धारणवत् ॐ |
३.४.२०॥ ||
oṃ vidhirvā dhāraṇavat oṃ ||
o vidhirva dharanavat o ||
20. Or rather it is an injunction as in the case of holding the sacrificial fuel.
Sw. Krishnananda
Or rather (there is an) injunction (in this text) as in the case of carrying (of the sacrificial wood).
Sw. Krishnananda
Or rather (there is an) injunction (in this text) as in the case of carrying (of the sacrificial wood).
Verse #24
Injunctions for Meditation Not Eulogistic |
ॐ स्तुतिमात्रमुपादानादिति चेन्नापूर्वत्वात् ॐ ३.४.२१॥ ||
Injunctions for Meditation Not Eulogistic | oṃ stutimātramupādānāditi cennāpūrvatvāt oṃ 3.4.21.. ||
Injunctions for Meditation Not Eulogistic | o stutimatramupadanaditi cennapurvatvat o 3.4.21.. ||
21. If it be contended that texts (about Udgitha etc.) are merely eulogistic, because of having been accepted as subservient to ritual acts, then not so, because of the extra-ordinariness (of the texts).
Sw. Krishnananda
If it be said that (texts such as the one about the Udgitha are) mere glorifications on account of their reference (to parts of sacrifices), (we say) not so, on account of the newness (of what they teach, if viewed as injunctions).
Sw. Krishnananda
If it be said that (texts such as the one about the Udgitha are) mere glorifications on account of their reference (to parts of sacrifices), (we say) not so, on account of the newness (of what they teach, if viewed as injunctions).
Verse #25
ॐ भावशब्दाच्च ॐ |
३.४.२२॥ ||
oṃ bhāvaśabdācca oṃ ||
o bhavasabdacca o ||
22. Moreover, (there must be injunctions) on account of the occurrence of words having an injunctional meaning.
Sw. Krishnananda
And there being words expressive of injunction.
Sw. Krishnananda
And there being words expressive of injunction.
Verse #26
Upanishadic Stories |
ॐ पारिप्लवार्था इति चेन्न विशेषितत्वात् ॐ ३.४.२३॥ ||
Upanishadic Stories | oṃ pāriplavārthā cenna viśeṣitatvāt oṃ 3.4.23.. ||
Upanishadic Stories | o pariplavartha cenna visesitatvat o 3.4.23.. ||
23. If it be argued that they (the Upanishadic stories) are meant for the (ritualistic application called) Pariplava, (we say) that this not so, on account of the stories for the Pariplava having been specified.
Sw. Krishnananda
If it be said (that the stories told in the Upanishads) are for the purpose of Pariplava (only, we say) not so, because (certain stories above) are specified (by the Sruti for this purpose).
Sw. Krishnananda
If it be said (that the stories told in the Upanishads) are for the purpose of Pariplava (only, we say) not so, because (certain stories above) are specified (by the Sruti for this purpose).
Verse #27
ॐ तथा चैकवाक्योपबन्धात् ॐ |
३.४.२४॥ ||
oṃ tathā caikavākyopabandhāt oṃ ||
o tatha caikavakyopabandhat o ||
24. And because (the stories) become connected (with meditations) through unity of idea in that way, (therefore they are meant for illuminating the proximate knowledge).
Sw. Krishnananda
And so (they are meant to illustrate the nearest Vidyas), being connected as one coherent whole.
Sw. Krishnananda
And so (they are meant to illustrate the nearest Vidyas), being connected as one coherent whole.
Verse #28
Sannyasins Free from Rituals |
ॐ अत एव चाग्नीन्धनाद्यनपेक्षा ॐ ३.४.२५॥ ||
Sannyasins Free from Rituals | oṃ ata eva cāgnīndhanādyanapekṣā oṃ 3.4.25.. ||
Sannyasins Free from Rituals | o ata eva cagnindhanadyanapeksa o 3.4.25.. ||
25. For that very reason again, (the Sannyasin has) no need of "lightning fire", and such other rites.
Sw. Krishnananda
And, therefore, there is no necessity of the lighting of the fire and so on.
Sw. Krishnananda
And, therefore, there is no necessity of the lighting of the fire and so on.
Verse #29
Rituals etc., Needed for Knowledge |
ॐ सर्वापेक्षा च यज्ञादिश्रुतेः अश्ववत् ॐ ३.४.२६॥ ||
Rituals etc., Needed for Knowledge | oṃ sarvāpekṣā ca yajñādiśruteḥ aśvavat oṃ 3.4.26.. ||
Rituals etc., Needed for Knowledge | o sarvapeksa ca yajnadisrute asvavat o 3.4.26.. ||
26. On the strength of the Upanishadic sanction of sacrifices etc., all religious activities as well are necessary. This is the same as in the case of a horse (in matters of its adequacy).
Sw. Krishnananda
And there is the necessity of all works because the scriptures prescribe sacrifices, etc., (as means to the attainment of knowledge) even as the horse (is used to draw a chariot, and not for ploughing).
Sw. Krishnananda
And there is the necessity of all works because the scriptures prescribe sacrifices, etc., (as means to the attainment of knowledge) even as the horse (is used to draw a chariot, and not for ploughing).
Verse #30
ॐ शमदमाद्युपेतः स्यात्तथाऽपि तु तद्विधेस्तदङ्गतया तेषामवश्यानुष्ठेयत्वात् ॐ |
३.४.२७॥ ||
oṃ śamadamādyupetaḥ syāttathā'pi tu tadvidhestadaṅgatayā teṣāmavaśyānuṣṭheyatvāt oṃ ||
o samadamadyupeta syattatha'pi tu tadvidhestadangataya tesamavasyanustheyatvat o ||
27. (Even though there be no injunction about sacrifices etc.,), still one must be endowed with self-control and the like, since these are enjoined as subsidiaries of knowledge; and hence have to be practised as a matter of course.
Sw. Krishnananda
But all the same (even though there is no injunction to do sacrificial acts to attain knowledge in the Brihadaranyaka text) one must possess serenity, self-control and the like, as these are enjoined as auxiliaries to knowledge and therefore have necessarily to be practised.
Sw. Krishnananda
But all the same (even though there is no injunction to do sacrificial acts to attain knowledge in the Brihadaranyaka text) one must possess serenity, self-control and the like, as these are enjoined as auxiliaries to knowledge and therefore have necessarily to be practised.
Verse #31
Restrictions about Food |
ॐ सर्वान्नानुमतिश्च प्राणात्यये तद्दर्शनात् ॐ ३.४.२८॥ ||
Restrictions about Food | oṃ sarvānnānumatiśca prāṇātyaye taddarśanāt oṃ 3.4.28.. ||
Restrictions about Food | o sarvannanumatisca pranatyaye taddarsanat o 3.4.28.. ||
28. All kinds of food are permitted only when life is in danger; for so it is revealed.
Sw. Krishnananda
Only when life is in danger (there is) permission to take all food (i.e., take food indiscriminately) because the Sruti declares that.
Sw. Krishnananda
Only when life is in danger (there is) permission to take all food (i.e., take food indiscriminately) because the Sruti declares that.
Verse #32
Duties of Orders of Life should be Fulfilled |
ॐ विहितत्वाच्चाश्रमकर्मापि ॐ ३.४.३२॥ ||
Duties of Orders of Life should be Fulfilled | oṃ vihitatvāccāśramakarmāpi oṃ 3.4.32.. ||
Duties of Orders of Life should be Fulfilled | o vihitatvaccasramakarmapi o 3.4.32.. ||
32. At the same time the duties of the orders of life are to be performed (by one who does not want liberation), since these have been enjoined.
Sw. Krishnananda
And the duties of the Ashramas (are to be performed also by him who does not desire emancipation) because they are enjoined (on him by the scriptures).
Sw. Krishnananda
And the duties of the Ashramas (are to be performed also by him who does not desire emancipation) because they are enjoined (on him by the scriptures).
Verse #33
ॐ सहकारित्वेन च ॐ |
३.४.३३॥ ||
oṃ sahakāritvena ca oṃ ||
o sahakaritvena ca o ||
33. And (these have to be performed, since these are enjoined as) being jointly the generators of knowledge.
Sw. Krishnananda
And (the duties are to be performed also) as a means to knowledge.
Sw. Krishnananda
And (the duties are to be performed also) as a means to knowledge.
Verse #34
ॐ सर्वथापि तु त एवोभयलिङ्गात् ॐ |
३.४.३४॥ ||
oṃ sarvathāpi tu ta evobhayaliṅgāt oṃ ||
o sarvathapi tu ta evobhayalingat o ||
34. Considered either way, however, the very same religious duties are meant for performance, because of the indicatory marks of both kinds.
Sw. Krishnananda
In all cases the same duties (have to be performed), because of the twofold indicatory marks.
Sw. Krishnananda
In all cases the same duties (have to be performed), because of the twofold indicatory marks.
Verse #35
ॐ अनभिभवं च दर्शयति ॐ |
३.४.३५॥ ||
oṃ anabhibhavaṃ ca darśayati oṃ ||
o anabhibhava ca darsayati o ||
35. The Vedas also show that one (equipped with Brahmacharya etc.,) is not overpowered.
Sw. Krishnananda
And the scripture also declares (that he who is endowed with Brahmacharya) is not overpowered (by passion, anger, etc.).
Sw. Krishnananda
And the scripture also declares (that he who is endowed with Brahmacharya) is not overpowered (by passion, anger, etc.).
Verse #36
Knowledge for People outside Orders |
ॐ अन्तरा चापि तु तद्दृष्टेः ॐ ३.४.३६॥ ||
Knowledge for People outside Orders | oṃ antarā cāpi tu taddṛṣṭeḥ oṃ 3.4.36.. ||
Knowledge for People outside Orders | o antara capi tu taddste o 3.4.36.. ||
36. As a matter of fact, a person standing in between two stages is also entitled, such cases being met with (in the Upanishads).
Sw. Krishnananda
And (persons standing) in between (two Ashramas) are also (qualified for knowledge), for that is seen (in scripture).
Sw. Krishnananda
And (persons standing) in between (two Ashramas) are also (qualified for knowledge), for that is seen (in scripture).
Verse #37
ॐ अपि स्मर्यते ॐ |
३.४.३७॥ ||
oṃ api smaryate oṃ ||
o api smaryate o ||
37. Moreover, the Smritis also mention this fact.
Sw. Krishnananda
This is stated in Smriti also.
Sw. Krishnananda
This is stated in Smriti also.
Verse #38
ॐ विशेषणानुग्रहं च ॐ |
३.४.३८॥ ||
oṃ viśeṣaṇānugrahaṃ ca oṃ ||
o visesananugraha ca o ||
38. And (in their case) there can be the favour of special factors (like Japa etc.,).
Sw. Krishnananda
And the promotion (of knowledge is bestowed on them) through special acts.
Sw. Krishnananda
And the promotion (of knowledge is bestowed on them) through special acts.
Verse #39
ॐ अतस्त्वितरज्ज्यायो लिङ्गाच्च ॐ |
३.४.३९॥ ||
oṃ atastvitarajjyāyo liṅgācca oṃ ||
o atastvitarajjyayo lingacca o ||
39. But as compared with this, the other one is better, because of indicatory sign (in the Upanishad and Smritis) as well.
Sw. Krishnananda
Better than this is the other (state of belonging to an Ashrama) on account of the indicatory marks (in the Sruti and the Smriti).
Sw. Krishnananda
Better than this is the other (state of belonging to an Ashrama) on account of the indicatory marks (in the Sruti and the Smriti).
Verse #40
Defection from Monasticism |
ॐ तद्भूतस्य तु नतद्भावो जैमिनेरपि नियमातद्रूपाऽभावेभ्यः ॐ ३.४.४०॥ ||
Defection from Monasticism | oṃ tadbhūtasya tu natadbhāvo jaiminerapi niyamātadrūpā'bhāvebhyaḥ oṃ 3.4.40.. ||
Defection from Monasticism | o tadbhutasya tu natadbhavo jaiminerapi niyamatadrupa'bhavebhya o 3.4.40.. ||
40. But for one who has become so, there can be no reversion from it, on account of restriction, absence of text sanctioning reversion and absence of good precedence. This is the view of Jaimini as well.
Sw. Krishnananda
But for one who has become that (i.e. entered the highest Ashrama, i.e., Sannyasa) there is no reverting (to the preceding ones) on account of restrictions prohibiting such reversion or descending to a lower order. Jaimini also (is of this opinion).
Sw. Krishnananda
But for one who has become that (i.e. entered the highest Ashrama, i.e., Sannyasa) there is no reverting (to the preceding ones) on account of restrictions prohibiting such reversion or descending to a lower order. Jaimini also (is of this opinion).
Verse #41
Expiation for Transgression of Celibacy |
ॐ न चाधिकारिकमपि पतनानुमानात्तदयोगात् ॐ ३.४.४१॥ ||
Expiation for Transgression of Celibacy | oṃ na cādhikārikamapi patanānumānāttadayogāt oṃ 3.4.41.. ||
Expiation for Transgression of Celibacy | o na cadhikarikamapi patananumanattadayogat o 3.4.41.. ||
41. And even an expiation is not available for him, since his fall is known from the Smriti to be irremediable and he has no connection with it.
Sw. Krishnananda
And there is no fitness for expiation in the case of a Naishthika Brahmacharin (who is immoral), because a fall (in his case) is inferred from the Smriti and because of the inefficacy (in his case) of the expiatory ceremony.
Sw. Krishnananda
And there is no fitness for expiation in the case of a Naishthika Brahmacharin (who is immoral), because a fall (in his case) is inferred from the Smriti and because of the inefficacy (in his case) of the expiatory ceremony.
Verse #42
ॐ उपपूर्वमपीत्येके भावशमनवत्तदुक्तम् ॐ |
३.४.४२॥ ||
oṃ upapūrvamapītyeke bhāvaśamanavattaduktam oṃ ||
o upapurvamapityeke bhavasamanavattaduktam o ||
42. Some, however, consider this to be a minor sin and concede expiation as in a case of eating forbidden food. So it is explained by Jaimini.
Sw. Krishnananda
But some (consider the sin) a minor one (and therefore claim) the existence (of expiation for the Naishthika Brahmacharin also); as in the case of eating (of unlawful food). This has been explained (in the Purvamimamsa).
Sw. Krishnananda
But some (consider the sin) a minor one (and therefore claim) the existence (of expiation for the Naishthika Brahmacharin also); as in the case of eating (of unlawful food). This has been explained (in the Purvamimamsa).
Verse #43
They are to be Excommunicated |
ॐ बहिस्तूभयथापि स्मृतेराचाराच्च ॐ ३.४.४३॥ ||
They are to be Excommunicated | oṃ bahistūbhayathāpi smṛterācārācca oṃ 3.4.43.. ||
They are to be Excommunicated | o bahistubhayathapi smteracaracca o 3.4.43.. ||
43. (Whether their transgression constitutes a major or a minor sin), they are to be kept outside in either case in accordance with Smriti texts and behaviour of good people.
Sw. Krishnananda
But (they are to be kept) outside the society in either case, on account of the Smriti and custom.
Sw. Krishnananda
But (they are to be kept) outside the society in either case, on account of the Smriti and custom.
Verse #44
Meditations Connected with Rites |
ॐ स्वामिनः श्रुतेरित्यात्रेयः ॐ ३.४.४४॥ ||
Meditations Connected with Rites | oṃ svāminaḥ śruterityātreyaḥ oṃ 3.4.44.. ||
Meditations Connected with Rites | o svamina sruterityatreya o 3.4.44.. ||
44. The teacher Atreya thinks that the agentship for meditation belongs to the master of the sacrifice, since the Upanishads mention their results.
Sw. Krishnananda
To the sacrificer (belongs the agentship in meditations) because the Sruti declares a fruit (for it): thus Atreya (holds).
Sw. Krishnananda
To the sacrificer (belongs the agentship in meditations) because the Sruti declares a fruit (for it): thus Atreya (holds).
Verse #45
ॐ आर्त्विज्यमित्यौडुलोमिः तस्मै हि परिक्रियते ॐ |
३.४.४५॥ ||
oṃ ārtvijyamityauḍulomiḥ tasmai hi parikriyate oṃ ||
o artvijyamityauulomi tasmai hi parikriyate o ||
45. The (teacher) Audulomi says that it is the duty of the priest (to undertake such meditations), for he is retained for that.
Sw. Krishnananda
(They are) the duty of the Ritvik (priest), this is the view of Audulomi, because he is paid for that (i.e., the performance of the entire sacrifice).
Sw. Krishnananda
(They are) the duty of the Ritvik (priest), this is the view of Audulomi, because he is paid for that (i.e., the performance of the entire sacrifice).
Verse #46
श्रुतेश्च |
३.४.४६॥ ||
śruteśca ||
srutesca ||
46. And from Vedic texts also (this stands confirmed).
Sw. Krishnananda
And because the Sruti (so) declares.
Sw. Krishnananda
And because the Sruti (so) declares.
Verse #47
Injunction about Meditativeness |
ॐ सहकार्यन्तरविधिः पक्षेण तृतीयं तद्वतो विद्यादिवत् ॐ ३.४.४७॥ ||
Injunction about Meditativeness | oṃ sahakāryantaravidhiḥ pakṣeṇa tṛtīyaṃ tadvato vidyādivat oṃ 3.4.47.. ||
Injunction about Meditativeness | o sahakaryantaravidhi paksena ttiya tadvato vidyadivat o 3.4.47.. ||
47. In case of a partial application to knowledge by one possessed of (imperfect) knowledge, an injunction is implied in another auxiliary which is the third; this is like the main injunction being applied to the subsidiary acts.
Sw. Krishnananda
There is the injunction of something else, i.e., meditation, cooperation (towards knowledge) (which is) a third thing (with regard to Balya or state of a child and Panditya or scholarship), (which injunction is given) for the case (of perfect knowledge not yet having arisen) to him who is such (i.e., the Sannyasin possessing knowledge); as in the case of injunctions, and the like.
Sw. Krishnananda
There is the injunction of something else, i.e., meditation, cooperation (towards knowledge) (which is) a third thing (with regard to Balya or state of a child and Panditya or scholarship), (which injunction is given) for the case (of perfect knowledge not yet having arisen) to him who is such (i.e., the Sannyasin possessing knowledge); as in the case of injunctions, and the like.
Verse #48
ॐ कृत्स्नभावात्तु गृहिणोपसंहारः ॐ |
३.४.४८॥ ||
oṃ kṛtsnabhāvāttu gṛhiṇopasaṃhāraḥ oṃ ||
o ktsnabhavattu ghinopasahara o ||
48. But the conclusion is made (in the Chandogya Upanishad) with the householder, since he has an all-inclusive life.
Sw. Krishnananda
On account of his being all, however, there is winding up with the householder.
Sw. Krishnananda
On account of his being all, however, there is winding up with the householder.
Verse #49
ॐ मौनवदितरेषामप्युपदेशात् ॐ |
३.४.४९॥ ||
oṃ maunavaditareṣāmapyupadeśāt oṃ ||
o maunavaditaresamapyupadesat o ||
49. Since there is injunction even about the others, just as much as of meditativeness.
Sw. Krishnananda
Because the scripture enjoins the other (stages of life, viz., Brahmacharya and Vanaprastha), just as it enjoins the state of a Muni (Sannyasi).
Sw. Krishnananda
Because the scripture enjoins the other (stages of life, viz., Brahmacharya and Vanaprastha), just as it enjoins the state of a Muni (Sannyasi).
Verse #50
The Childlike State |
ॐ अनाविष्कुर्वन्नन्वयात् ॐ ३.४.५०॥ ||
The Childlike State | oṃ anāviṣkurvannanvayāt oṃ 3.4.50.. ||
The Childlike State | o anaviskurvannanvayat o 3.4.50.. ||
50. (The word 'balya' in the Brihadaranyaka means that a man of enlightenment should behave like a child) without displaying his parts, for so it fits in with the context.
Sw. Krishnananda
(The child-like state means) without manifesting himself, according to the context.
Sw. Krishnananda
(The child-like state means) without manifesting himself, according to the context.
Verse #51
Time of Fruition of Knowledge |
ॐ ऐहिकमप्रस्तुतप्रतिबन्धे तद्दर्शनात् ॐ ३.४.५१॥ ||
Time of Fruition of Knowledge | oṃ aihikamaprastutapratibandhe taddarśanāt oṃ 3.4.51.. ||
Time of Fruition of Knowledge | o aihikamaprastutapratibandhe taddarsanat o 3.4.51.. ||
51. The generation of knowledge takes place even in this life if there is no obstruction to the means adopted. For this is what is revealed (by the Upanishads).
Sw. Krishnananda
In this life (the origination of knowledge takes place) if there be no obstruction to it (the means adopted), because it is so seen from the scriptures.
Sw. Krishnananda
In this life (the origination of knowledge takes place) if there be no obstruction to it (the means adopted), because it is so seen from the scriptures.
Verse #52
Liberation is Uniform Everywhere |
ॐ एवं मुक्तिफलानिय मस्तदवस्था वधृतेस्तदवस्था वधृतेः ॐ ३।४।५२॥ इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु तृतीयाध्यायस्य चतुर्थः पादः समाप्तः इति तृतीयोऽध्यायः॥ ||
Liberation is Uniform Everywhere | oṃ evaṃ muktiphalāniya mastadavasthā vadhṛtestadavasthā vadhṛteḥ oṃ 3.4.52.. brahmasūtreṣu tṛtīyādhyāyasya iti ||
Liberation is Uniform Everywhere | o eva muktiphalaniya mastadavastha vadhtestadavastha vadhte o 3.4.52.. brahmasutresu ttiyadhyayasya iti ||
52. There is no rule of this kind with regard to the result called liberation, because that state has been definitely determined (to be the same).
Sw. Krishnananda
No such definite rule exists with respect to emancipation, the fruit (of knowledge), because the Sruti asserts that state (to be immutable).
Sw. Krishnananda
No such definite rule exists with respect to emancipation, the fruit (of knowledge), because the Sruti asserts that state (to be immutable).