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 13: 4.1
4.1
Verse #1
Repetition of Meditations etc. |
अथ चतुर्थोऽध्यायः॥ ॐ आवृत्तिः असकृदुपदेशात् ॐ ४.१.१॥ ||
Repetition of Meditations etc. | atha caturtho'dhyāyaḥ.. oṃ āvṛttiḥ asakṛdupadeśāt oṃ 4.1.1.. ||
Repetition of Meditations etc. | atha caturtho'dhyaya.. o avtti asakdupadesat o 4.1.1.. ||
1. Repetition is necessary, since the Upanishads instruct repeatedly.
Sw. Krishnananda
The repetition (of hearing, reflection and meditation on Brahman is necessary) on account of the repeated instruction by the scriptures.
Sw. Krishnananda
The repetition (of hearing, reflection and meditation on Brahman is necessary) on account of the repeated instruction by the scriptures.
Verse #2
ॐ लिङ्गाच्च ॐ |
४.१.२॥ ||
oṃ liṅgācca oṃ ||
o lingacca o ||
2. And (this is so) on account of the indicatory mark.
Sw. Krishnananda
And on account of the indicatory mark.
Sw. Krishnananda
And on account of the indicatory mark.
Verse #3
Identity of the Self with Brahman |
ॐ आत्मेति तूपगच्छन्ति ग्राहयन्ति च ॐ ४.१.३॥ ||
Identity of the Self with Brahman | oṃ ātmeti tūpagacchanti grāhayanti ca oṃ 4.1.3.. ||
Identity of the Self with Brahman | o atmeti tupagacchanti grahayanti ca o 4.1.3.. ||
3. But the Upanishads acknowledge Brahman as the Self and cause It to be so understood.
Sw. Krishnananda
But (the Sruti texts) acknowledge (Brahman) as the Self (of the meditator) and also teach other (to realise It as such).
Sw. Krishnananda
But (the Sruti texts) acknowledge (Brahman) as the Self (of the meditator) and also teach other (to realise It as such).
Verse #4
No Self-identity with Symbols |
ॐ न प्रतीके न हि सः ॐ ४.१.४॥ ||
No Self-identity with Symbols | oṃ na pratīke na hi saḥ oṃ 4.1.4.. ||
No Self-identity with Symbols | o na pratike na hi sa o 4.1.4.. ||
4. (The aspirant is) not to identify (himself) with a symbol, for he cannot understand himself to be so.
Sw. Krishnananda
(The meditator is) not (to see the Self) in the symbol, because he is not (that).
Sw. Krishnananda
(The meditator is) not (to see the Self) in the symbol, because he is not (that).
Verse #5
Superimposition of the Higher on the Lower |
ॐ ब्रह्मदृष्टिरुत्कर्षात् ॐ ४.१.५॥ ||
Superimposition of the Higher on the Lower | oṃ brahmadṛṣṭirutkarṣāt oṃ 4.1.5.. ||
Superimposition of the Higher on the Lower | o brahmadstirutkarsat o 4.1.5.. ||
5. The sun etc., are to be looked upon as Brahman because of the consequent exaltation.
Sw. Krishnananda
(The symbol) is to be viewed as Brahman (and not in the reverse way), on account of the exaltation (of the symbol thereby).
Sw. Krishnananda
(The symbol) is to be viewed as Brahman (and not in the reverse way), on account of the exaltation (of the symbol thereby).
Verse #6
Subordinate parts of Rites As the Sun etc. |
ॐ आदित्यादिमतयश्चाङ्ग उपपत्तेः ॐ ४.१.६॥ ||
Subordinate parts of Rites As the Sun etc. | oṃ ādityādimatayaścāṅga upapatteḥ oṃ 4.1.6.. ||
Subordinate parts of Rites As the Sun etc. | o adityadimatayascanga upapatte o 4.1.6.. ||
6. And the ideas of the sun etc., are surely to be superimposed on the subsidiary parts of the rites, for that is reasonably maintainable.
Sw. Krishnananda
And the ideas of the sun, etc., are to be superimposed) on the subordinate members (of sacrificial acts), because (in that way alone the statement of the scriptures would be) consistent.
Sw. Krishnananda
And the ideas of the sun, etc., are to be superimposed) on the subordinate members (of sacrificial acts), because (in that way alone the statement of the scriptures would be) consistent.
Verse #7
Meditation in a Sitting Posture |
ॐ आसीनस्सम्भवात् ॐ ४.१.७॥ ||
Meditation in a Sitting Posture | oṃ āsīnassambhavāt oṃ 4.1.7.. ||
Meditation in a Sitting Posture | o asinassambhavat o 4.1.7.. ||
7. One should adore mentally while having a sitting posture, since it is possible in that way alone.
Sw. Krishnananda
Sitting (a man is to meditate) on account of the possibility.
Sw. Krishnananda
Sitting (a man is to meditate) on account of the possibility.
Verse #8
ॐ ध्यानाच्च ॐ |
४.१.८॥ ||
oṃ dhyānācca oṃ ||
o dhyanacca o ||
8. And because of (the possibility of) concentration (in that way).
Sw. Krishnananda
And on account of meditation.
Sw. Krishnananda
And on account of meditation.
Verse #9
ॐ अचलत्वं चापेक्ष्य ॐ |
४.१.९॥ ||
oṃ acalatvaṃ cāpekṣya oṃ ||
o acalatva capeksya o ||
9. And (meditativeness is attributed) from the standpoint of motionlessness.
Sw. Krishnananda
And with reference to immobility (the scriptures ascribe meditativeness to the earth).
Sw. Krishnananda
And with reference to immobility (the scriptures ascribe meditativeness to the earth).
Verse #10
ॐ स्मरन्ति च ॐ |
४.१.१०॥ ||
oṃ smaranti ca oṃ ||
o smaranti ca o ||
10. Moreover, they mention (this) in the Smritis.
Sw. Krishnananda
The Smriti passages also say (the same thing).
Sw. Krishnananda
The Smriti passages also say (the same thing).
Verse #11
No Restriction of Place |
ॐ यत्रैकाग्रता तत्राविशेषात् ॐ ४.१.११॥ ||
No Restriction of Place | oṃ yatraikāgratā tatrāviśeṣāt oṃ 4.1.11.. ||
No Restriction of Place | o yatraikagrata tatravisesat o 4.1.11.. ||
11. Meditation is to be undertaken wherever the mind gets concentrated, because there is no specification.
Sw. Krishnananda
Wherever concentration of mind (is attained), there (it is to be practised), there being no specification (as to place).
Sw. Krishnananda
Wherever concentration of mind (is attained), there (it is to be practised), there being no specification (as to place).
Verse #12
Meditation till Death |
ॐ आ प्रायणात्तत्रापि हि दृष्टम् ॐ ४.१.१२॥ ||
Meditation till Death | oṃ ā prāyaṇāttatrāpi hi dṛṣṭam oṃ 4.1.12.. ||
Meditation till Death | o a prayanattatrapi hi dstam o 4.1.12.. ||
12. (Meditation is to be repeated) up till the moment of death, for it is noticed in the scriptures that it is done so even then.
Sw. Krishnananda
Till death (till one attains Moksha) (meditations have to be repeated); for then also it is thus seen in scripture.
Sw. Krishnananda
Till death (till one attains Moksha) (meditations have to be repeated); for then also it is thus seen in scripture.
Verse #13
Knowledge Destroys all Results of Actions |
ॐ तदधिगम उत्तरपूर्वाघयोरश्लेषविनाशौ तद्व्यपदेशात् ॐ ४.१.१३॥ ||
Knowledge Destroys all Results of Actions | oṃ tadadhigama uttarapūrvāghayoraśleṣavināśau tadvyapadeśāt oṃ 4.1.13.. ||
Knowledge Destroys all Results of Actions | o tadadhigama uttarapurvaghayoraslesavinasau tadvyapadesat o 4.1.13.. ||
13. On the realization of That, there occur the non-attachment and destruction of the subsequent and previous sins respectively, because it is declared so.
Sw. Krishnananda
On the attainment of this (viz., Brahman) (there takes place) the non-clinging and the destruction of later and earlier sins; because it is so declared by the scriptures.
Sw. Krishnananda
On the attainment of this (viz., Brahman) (there takes place) the non-clinging and the destruction of later and earlier sins; because it is so declared by the scriptures.
Verse #14
No Remnant of Virtue Even |
ॐ इतरस्याप्येवमसंश्लेषः पाते तु ॐ ४.१.१४॥ ||
No Remnant of Virtue Even | oṃ itarasyāpyevamasaṃśleṣaḥ pāte tu oṃ 4.1.14.. ||
No Remnant of Virtue Even | o itarasyapyevamasaslesa pate tu o 4.1.14.. ||
14. In the very same way there is no attachment of the other (ie., of virtue) as well. Liberation must follow as soon as the body falls.
Sw. Krishnananda
Thus in the same way, there is non-clinging of the other (i.e., Punya or virtue, good works) also; but at death (liberation, i.e., Videha-Mukti is certain).
Sw. Krishnananda
Thus in the same way, there is non-clinging of the other (i.e., Punya or virtue, good works) also; but at death (liberation, i.e., Videha-Mukti is certain).
Verse #15
Past Accumulated Results are Destroyed |
ॐ अनारब्धकार्ये एव तु पूर्वे तदवधेः ॐ ४.१.१५॥ ||
Past Accumulated Results are Destroyed | oṃ anārabdhakārye eva tu pūrve tadavadheḥ oṃ 4.1.15.. ||
Past Accumulated Results are Destroyed | o anarabdhakarye eva tu purve tadavadhe o 4.1.15.. ||
15. But only those past (virtues and vices) get destroyed which have not begun to bear fruit, for death is set as the limit of waiting for liberation.
Sw. Krishnananda
But only those former (works) whose effects have not yet begun (are destroyed by knowledge; because the scripture states) that (i.e., the death of the body) to be the term.
Sw. Krishnananda
But only those former (works) whose effects have not yet begun (are destroyed by knowledge; because the scripture states) that (i.e., the death of the body) to be the term.
Verse #16
Agnihotra etc. |
ॐ अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात् ॐ ४.१.१६॥ ||
Agnihotra etc. | oṃ agnihotrādi tu tatkāryāyaiva taddarśanāt oṃ 4.1.16.. ||
Agnihotra etc. | o agnihotradi tu tatkaryayaiva taddarsanat o 4.1.16.. ||
16. But Agnihotra etc., conduce to the very same result, for so it is revealed (in the Upanishads).
Sw. Krishnananda
But the Agnihotra and the like (tend) towards the same effect, knowledge (liberation), because that is seen from the scriptures.
Sw. Krishnananda
But the Agnihotra and the like (tend) towards the same effect, knowledge (liberation), because that is seen from the scriptures.
Verse #17
ॐ अतोऽन्यदपीत्येकेषामुभयोः ॐ |
४.१.१७॥ ||
oṃ ato'nyadapītyekeṣāmubhayoḥ oṃ ||
o ato'nyadapityekesamubhayo o ||
17. Besides these, there is also another kind of (good) action with regard to which some people (make the assignment), according to both Jaimini and Badarayana.
Sw. Krishnananda
For (there is) also (a class of good works) other than this, according to some. (There is agreement) of both (teachers, Jaimini and Baadarayana) (as to the fate of those works).
Sw. Krishnananda
For (there is) also (a class of good works) other than this, according to some. (There is agreement) of both (teachers, Jaimini and Baadarayana) (as to the fate of those works).
Verse #18
Rites Unaccompanied by Meditation |
ॐ यदेव विद्ययेति हि ॐ ४.१.१८॥ ||
Rites Unaccompanied by Meditation | oṃ yadeva vidyayeti hi oṃ 4.1.18.. ||
Rites Unaccompanied by Meditation | o yadeva vidyayeti hi o 4.1.18.. ||
18. The Upanishadic text, "whatever is done with knowledge" surely indicates this.
Sw. Krishnananda
Because the text "whatever he does with knowledge" intimates this.
Sw. Krishnananda
Because the text "whatever he does with knowledge" intimates this.
Verse #19
Experience of the Active Merit and Demerit |
ॐ भागेन त्वितरे क्षपयित्वा सम्पत्स्यते ॐ ४.१.१९॥ इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु प्रथमाध्यायस्य प्रथमः पादः समाप्तः ||
Experience of the Active Merit and Demerit | oṃ bhāgena tvitare kṣapayitvā sampatsyate oṃ 4.1.19.. brahmasūtreṣu caturthādhyāyasya ||
Experience of the Active Merit and Demerit | o bhagena tvitare ksapayitva sampatsyate o 4.1.19.. brahmasutresu caturthadhyayasya ||
19. But the (enlightenment) man merges in Brahman after exhausting the other two, (viz., merit and demerit that have started fruition), by experiencing (their results in the present life).
Sw. Krishnananda
But having exhausted by enjoyment the other two works (viz., good and evil works, that have begun to yield fruits), he becomes one with Brahman.
Sw. Krishnananda
But having exhausted by enjoyment the other two works (viz., good and evil works, that have begun to yield fruits), he becomes one with Brahman.