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 14: 4.2
4.2
Verse #1
Mind Merges in Prana |
ॐ वाङ्ग्मनसि दर्शनाच्छब्दाच्च ॐ ४.२.१॥ ||
Mind Merges in Prana | oṃ vāṅgmanasi darśanācchabdācca oṃ 4.2.1.. ||
Mind Merges in Prana | o vangmanasi darsanacchabdacca o 4.2.1.. ||
1. The (function) of the organ of speech merges in the mind (at the time of death) for so it is seen and so the Upanishads say.
Sw. Krishnananda
Speech is merged in mind, because it is so seen, and there are scriptural statements (to that effect).
Sw. Krishnananda
Speech is merged in mind, because it is so seen, and there are scriptural statements (to that effect).
Verse #2
ॐ अत एव च सर्वाण्यनु ॐ |
४.२.२॥ ||
oṃ ata eva ca sarvāṇyanu oṃ ||
o ata eva ca sarvanyanu o ||
2. And for the same reason all the functions of all the organs get merged in the mind.
Sw. Krishnananda
And for the same reason all (sense-organs) follow (mind, i.e., get their functions merged in it).
Sw. Krishnananda
And for the same reason all (sense-organs) follow (mind, i.e., get their functions merged in it).
Verse #3
Prana Merges into the soul |
ॐ तन्मनः प्राण उत्तरात् ॐ ४.२.३॥ ||
Prana Merges into the soul | oṃ tanmanaḥ prāṇa uttarāt oṃ 4.2.3.. ||
Prana Merges into the soul | o tanmana prana uttarat o 4.2.3.. ||
3. That mind merges in the vital force as is revealed in the subsequent text.
Sw. Krishnananda
That mind (is merged) in Prana (as is seen) from the subsequent clause (of the Sruti cited).
Sw. Krishnananda
That mind (is merged) in Prana (as is seen) from the subsequent clause (of the Sruti cited).
Verse #4
ॐ सोऽध्यक्षे तदुपगमादिभ्यः ॐ |
४.२.४॥ ||
oṃ so'dhyakṣe tadupagamādibhyaḥ oṃ ||
o so'dhyakse tadupagamadibhya o ||
4. That one (ie., the vital force) is (known to be) withdrawn into the ruler (ie., the individual Self) from such facts as approaching that (Self at the time of death).
Sw. Krishnananda
That (Prana) is merged in the ruler (individual soul or Jiva) on account of the (statements as to the Pranas) coming to it and so on.
Sw. Krishnananda
That (Prana) is merged in the ruler (individual soul or Jiva) on account of the (statements as to the Pranas) coming to it and so on.
Verse #5
ॐ भूतेषु तच्छ्रुतेः ॐ |
४.२.५॥ ||
oṃ bhūteṣu tacchruteḥ oṃ ||
o bhutesu tacchrute o ||
5. The soul comes to stay among the elements, it being so declared by the Upanishads.
Sw. Krishnananda
In the (subtle) elements (is merged) (the Jiva with the Pranas) as it is seen from the Sruti.
Sw. Krishnananda
In the (subtle) elements (is merged) (the Jiva with the Pranas) as it is seen from the Sruti.
Verse #6
ॐ नैकस्मिन् दर्शयतो हि ॐ |
४.२.६॥ ||
oṃ naikasmin darśayato hi oṃ ||
o naikasmin darsayato hi o ||
6. (The soul does) not (come to stay) amidst a single element, for both (the Upanishads and Smritis) show otherwise.
Sw. Krishnananda
(The soul with Prana is merged) not in one element only, for both (the Sruti and Smriti) declare this (or declare so).
Sw. Krishnananda
(The soul with Prana is merged) not in one element only, for both (the Sruti and Smriti) declare this (or declare so).
Verse #7
Departure of the Enlightened and the Unenlightened |
ॐ समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य ॐ ४.२.७॥ ||
Departure of the Enlightened and the Unenlightened | oṃ samānā cāsṛtyupakramādamṛtatvaṃ cānupoṣya oṃ 4.2.7.. ||
Departure of the Enlightened and the Unenlightened | o samana castyupakramadamtatva canuposya o 4.2.7.. ||
7. And the mode of departure (at the time of death) is the same (for the knower of the qualified Brahman and the ignorant man) up to the beginning of the path (of the gods); and the immortality (that is spoken of) is the one that is attained without burning ignorance.
Sw. Krishnananda
And common (is the mode of departure at the time of death for both the knower of the Saguna Brahman and the ignorant) up to the beginning of their ways; and the immortality (of the knower of the Saguna Brahman is only relative) without having burnt (ignorance).
Sw. Krishnananda
And common (is the mode of departure at the time of death for both the knower of the Saguna Brahman and the ignorant) up to the beginning of their ways; and the immortality (of the knower of the Saguna Brahman is only relative) without having burnt (ignorance).
Verse #8
Relative Merger of Fire etc. |
ॐ तदपीतेः संसारव्यपदेशात् ॐ ४.२.८॥ ||
Relative Merger of Fire etc. | oṃ tadapīteḥ saṃsāravyapadeśāt oṃ 4.2.8.. ||
Relative Merger of Fire etc. | o tadapite sasaravyapadesat o 4.2.8.. ||
8. That group of elements (counting from fire) continues till complete liberation; for there is a declaration of the continuance of the transmigratory state till then.
Sw. Krishnananda
That (fine body lasts) up to the attainment of Brahman (through knowledge), because (the scriptures) declare the state of relative existence (till then).
Sw. Krishnananda
That (fine body lasts) up to the attainment of Brahman (through knowledge), because (the scriptures) declare the state of relative existence (till then).
Verse #9
ॐ सूक्ष्मं प्रमाणतश्च तथोपलब्धेः ॐ |
४.२.९॥ ||
oṃ sūkṣmaṃ pramāṇataśca tathopalabdheḥ oṃ ||
o suksma pramanatasca tathopalabdhe o ||
9. That fire (as also other elements) is minute in its nature, as also in size, because it is seen to be so.
Sw. Krishnananda
(This fine body) is subtle (by nature) and size, because it is so observed.
Sw. Krishnananda
(This fine body) is subtle (by nature) and size, because it is so observed.
Verse #10
ॐ नोपमर्देनातः ॐ |
४.२.१०॥ ||
oṃ nopamardenātaḥ oṃ ||
o nopamardenata o ||
10. For this (very) reason the subtle body is not destroyed even when the gross one is.
Sw. Krishnananda
Therefore, (this subtle body is) not (destroyed) by the destruction (of the gross body).
Sw. Krishnananda
Therefore, (this subtle body is) not (destroyed) by the destruction (of the gross body).
Verse #11
ॐ अस्यैव चोपपत्तेरूष्मा ॐ |
४.२.११॥ ||
oṃ asyaiva copapatterūṣmā oṃ ||
o asyaiva copapatterusma o ||
11. And this warmth belongs to this subtle body to be sure, for that stands to reason.
Sw. Krishnananda
And to this (subtle body) alone does this (bodily) heat belong, because this (only) is possible.
Sw. Krishnananda
And to this (subtle body) alone does this (bodily) heat belong, because this (only) is possible.
Verse #12
No Departure for a Knower of Brahman |
ॐ प्रतिषेधादिति चेन्न शारीरात् ॐ ४.२.१२॥ ||
No Departure for a Knower of Brahman | oṃ pratiṣedhāditi cenna śārīrāt oṃ 4.2.12.. ||
No Departure for a Knower of Brahman | o pratisedhaditi cenna sarirat o 4.2.12.. ||
12. If it be contended that the organs of the man of knowledge do not depart from the body because of the denial in the scripture, then (according to the opponent) it is not so, for the denial is about the departure from the individual soul.
Sw. Krishnananda
If it be said (that the Pranas of one who knows Brahman do not depart) on account of the denial made by the Sruti, (we say) not so, (because the scripture denies the departure of the Pranas) from the individual soul (and not from the body).
Sw. Krishnananda
If it be said (that the Pranas of one who knows Brahman do not depart) on account of the denial made by the Sruti, (we say) not so, (because the scripture denies the departure of the Pranas) from the individual soul (and not from the body).
Verse #13
ॐ स्पष्टो ह्येकेषाम् ॐ |
४.२.१३॥ ||
oṃ spaṣṭo hyekeṣām oṃ ||
o spasto hyekesam o ||
13. This is not so, for in case of the followers of one recension there is a clear denial of the soul's departure.
Sw. Krishnananda
For (the denial of the soul's departure) is clear (in the texts) of some schools.
Sw. Krishnananda
For (the denial of the soul's departure) is clear (in the texts) of some schools.
Verse #14
ॐ स्मर्यते च ॐ |
४.२.१४॥ ||
oṃ smaryate ca oṃ ||
o smaryate ca o ||
14. And the Smriti also says so.
Sw. Krishnananda
And Smriti also says that.
Sw. Krishnananda
And Smriti also says that.
Verse #15
the Organs of the Knower Merge in Brahman |
ॐ तानि परे तथा ह्याह ॐ ४.२.१५॥ ||
the Organs of the Knower Merge in Brahman | oṃ tāni pare tathā hyāha oṃ 4.2.15.. ||
the Organs of the Knower Merge in Brahman | o tani pare tatha hyaha o 4.2.15.. ||
15. Those organs get merged in the supreme Brahman, for such is the declaration of the Upanishad.
Sw. Krishnananda
Those (Pranas, elements) (are merged) in the Supreme Brahman, for thus the (scripture) says.
Sw. Krishnananda
Those (Pranas, elements) (are merged) in the Supreme Brahman, for thus the (scripture) says.
Verse #16
Absolute Absorption of the Constituents |
ॐ अविभागो वचनात् ॐ ४.२.१६॥ ||
Absolute Absorption of the Constituents | oṃ avibhāgo vacanāt oṃ 4.2.16.. ||
Absolute Absorption of the Constituents | o avibhago vacanat o 4.2.16.. ||
16. (Absolute) non-distinction (with Brahman comes about) on the authority of the scriptural declaration.
Sw. Krishnananda
(Absolute) non-distinction (with Brahman of the parts merged takes place) according to the statement (of the scriptures).
Sw. Krishnananda
(Absolute) non-distinction (with Brahman of the parts merged takes place) according to the statement (of the scriptures).
Verse #17
Departure of one who knows the Qualified Brahman |
ॐ तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारो विद्यासामर्थ्यात्तच्छेषगत्यनुस्मृतियोगाच्च हार्दानुगृहीताः शताधिकया ॐ ४.२.१७॥ ||
Departure of one who knows the Qualified Brahman | oṃ tadoko'grajvalanaṃ tatprakāśitadvāro vidyāsāmarthyāttaccheṣagatyanusmṛtiyogācca hārdānugṛhītāḥ śatādhikayā oṃ 4.2.17.. ||
Departure of one who knows the Qualified Brahman | o tadoko'grajvalana tatprakasitadvaro vidyasamarthyattacchesagatyanusmtiyogacca hardanughita satadhikaya o 4.2.17.. ||
17. (When the soul of the man who has realized the qualified Brahman is about to depart), there occurs an illumination of the top of the heart. Having that door illumined by that light, the soul, under the favour of Him who resides in the heart, departs through the hundred and first nerve, owing to the efficacy of the knowledge and the appropriateness of the constant thought about the course which is a part of that knowledge.
Sw. Krishnananda
When the soul of a knower of the Saguna Brahman is about to depart from the body, there takes place) a lighting up of the front of its (soul's) abode (viz., the heart); the door (of its egress) being illumined thereby; owing to the power of knowledge and the application of meditation to the way which is part of that (knowledge); the soul favoured by Him in the heart (viz., Brahman) (passes upward) by the one that exceeds a hundred (i.e., the hundred and first Nadi).
Sw. Krishnananda
When the soul of a knower of the Saguna Brahman is about to depart from the body, there takes place) a lighting up of the front of its (soul's) abode (viz., the heart); the door (of its egress) being illumined thereby; owing to the power of knowledge and the application of meditation to the way which is part of that (knowledge); the soul favoured by Him in the heart (viz., Brahman) (passes upward) by the one that exceeds a hundred (i.e., the hundred and first Nadi).
Verse #18
The Soul follows the Rays of the Sun |
ॐ रश्म्यनुसारी ॐ ४.२.१८॥ ||
The Soul follows the Rays of the Sun | oṃ raśmyanusārī oṃ 4.2.18.. ||
The Soul follows the Rays of the Sun | o rasmyanusari o 4.2.18.. ||
18. (The soul of the man of knowledge) proceeds by following the rays of the sun.
Sw. Krishnananda
(The soul of a knower of the Saguna Brahman when he dies) follows the rays (of the sun).
Sw. Krishnananda
(The soul of a knower of the Saguna Brahman when he dies) follows the rays (of the sun).
Verse #19
ॐ निशि न इति चेत्, न, सम्बन्धस्य यावद्देहभावित्वाद्, दर्शयति च ॐ |
४.२.१९॥ ||
oṃ niśi na cet, na, sambandhasya yāvaddehabhāvitvād, darśayati ca oṃ ||
o nisi na cet, na, sambandhasya yavaddehabhavitvad, darsayati ca o ||
19. If it be argued that the soul departing at night can have no progress along the rays, then it is not so, since the connection between the nerve and the rays continues as long as the body lasts; and this is revealed in the Upanishad.
Sw. Krishnananda
If it be said (that the soul does) not (follow the rays) in the night, we say (not so) because the connection (of Nadis and rays) continues as long as the body lasts; the Sruti also declares (this).
Sw. Krishnananda
If it be said (that the soul does) not (follow the rays) in the night, we say (not so) because the connection (of Nadis and rays) continues as long as the body lasts; the Sruti also declares (this).
Verse #20
Soul's Journey during the Sun's Southern Course |
ॐ अतश्चायनेऽपि दक्षिणे ॐ ४।२।२०॥ ||
Soul's Journey during the Sun's Southern Course | oṃ ataścāyane'pi dakṣiṇe oṃ 4.2.20.. ||
Soul's Journey during the Sun's Southern Course | o atascayane'pi daksine o 4.2.20.. ||
20. For the very same reason (the soul gets the result of knowledge) even when departing during the sun's southern course.
Sw. Krishnananda
And for the same reason (the departed soul follows the rays) also during the sun's southern course.
Sw. Krishnananda
And for the same reason (the departed soul follows the rays) also during the sun's southern course.
Verse #21
ॐ योगिनः प्रति स्मर्यते स्मार्ते चैते ॐ |
४। |
२। |
२१॥ |
इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु चतुर्थाध्यायस्य द्वितीयः पादः समाप्तः ||
oṃ yoginaḥ prati smaryate smārte caite oṃ ||
o yogina prati smaryate smarte caite o ||
21. And these times etc., are mentioned in the Smriti for the Yogins; and these (paths of) Samkhya and Yoga are mentioned in the Smritis and not the Vedas.
Sw. Krishnananda
And (these times or details) are recorded by Smriti with reference to the Yogins and these two (Yoga and Sankhya) and classed as Smritis (only).
Sw. Krishnananda
And (these times or details) are recorded by Smriti with reference to the Yogins and these two (Yoga and Sankhya) and classed as Smritis (only).