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 16: 4.4
4.4
Verse #1
Nature of Freedom |
ॐ सम्पद्याविहाय स्वेनशब्दात् ॐ ४.४.१॥ ||
Nature of Freedom | oṃ sampadyāvihāya svenaśabdāt oṃ 4.4.1.. ||
Nature of Freedom | o sampadyavihaya svenasabdat o 4.4.1.. ||
1. Having reached the "highest Light", the soul becomes manifest in its own real nature because of the use of the term "in its own" (in the Upanishad).
Sw. Krishnananda
(When the Jiva or the individual soul) has attained (the highest light) there is manifestation (of its own real nature) as we infer from the word 'own'.
Sw. Krishnananda
(When the Jiva or the individual soul) has attained (the highest light) there is manifestation (of its own real nature) as we infer from the word 'own'.
Verse #2
ॐ मुक्तः प्रतिज्ञानात् ॐ |
४.४.२॥ ||
oṃ muktaḥ pratijñānāt oṃ ||
o mukta pratijnanat o ||
2. The soul then attains liberation, that being the (Upanishadic) declaration.
Sw. Krishnananda
(The self whose true nature has manifested itself is) released; according to the promise (made by scripture).
Sw. Krishnananda
(The self whose true nature has manifested itself is) released; according to the promise (made by scripture).
Verse #3
ॐ आत्मा प्रकरणात् ॐ |
४.४.३॥ ||
oṃ ātmā prakaraṇāt oṃ ||
o atma prakaranat o ||
3. The Light is the Self as it is obvious from the context.
Sw. Krishnananda
(The light into which the individual soul enters is) the Supreme Self; owing to the subject matter of the chapter.
Sw. Krishnananda
(The light into which the individual soul enters is) the Supreme Self; owing to the subject matter of the chapter.
Verse #4
Liberated Soul Inseparable from Brahman |
ॐ अविभागेन दृष्टत्वात् ॐ ४.४.४॥ ||
Liberated Soul Inseparable from Brahman | oṃ avibhāgena dṛṣṭatvāt oṃ 4.4.4.. ||
Liberated Soul Inseparable from Brahman | o avibhagena dstatvat o 4.4.4.. ||
4. In liberation the soul exists in a state of inseparableness from the supreme Self, for so it is noticed in the Upanishad.
Sw. Krishnananda
(The Jiva in the state of release exists) as inseparable (from Brahman), because it is so seen from the scriptures.
Sw. Krishnananda
(The Jiva in the state of release exists) as inseparable (from Brahman), because it is so seen from the scriptures.
Verse #5
Characteristics of the Liberated Soul |
ॐ ब्राह्मेण जैमिनिरुपन्यासादिभ्यः ॐ ४.४.५॥ ||
Characteristics of the Liberated Soul | oṃ brāhmeṇa jaiminirupanyāsādibhyaḥ oṃ 4.4.5.. ||
Characteristics of the Liberated Soul | o brahmena jaiminirupanyasadibhya o 4.4.5.. ||
5. Jaimini says that from references etc., (in the Upanishads) (it is evident that the liberated soul) becomes established in the attributes that Brahman has.
Sw. Krishnananda
(The released soul exists) as possessed of (the attributes of) Brahman; (thus) Jaimini (opines) on account of the reference etc.
Sw. Krishnananda
(The released soul exists) as possessed of (the attributes of) Brahman; (thus) Jaimini (opines) on account of the reference etc.
Verse #6
ॐ चितिमात्रेण तदात्मकत्वादित्यौडुलोमिः ॐ |
४.४.६॥ ||
oṃ citimātreṇa tadātmakatvādityauḍulomiḥ oṃ ||
o citimatrena tadatmakatvadityauulomi o ||
6. Audulomi says that the liberated soul becomes established in consciousness as consciousness itself, that being its true nature.
Sw. Krishnananda
(The released soul exists) solely as pure consciousness or Intelligence, that being its true nature or essence; thus Audulomi (thinks).
Sw. Krishnananda
(The released soul exists) solely as pure consciousness or Intelligence, that being its true nature or essence; thus Audulomi (thinks).
Verse #7
ॐ एवमप्युपन्यासात्पूर्वभावादविरोधं बादरायणः ॐ |
४.४.७॥ ||
oṃ evamapyupanyāsātpūrvabhāvādavirodhaṃ bādarāyaṇaḥ oṃ ||
o evamapyupanyasatpurvabhavadavirodha badarayana o ||
7. Badarayana says that even so, there is no contradiction, since the earlier nature exists according to Upanishadic reference.
Sw. Krishnananda
Thus also, on account of the existence of the former qualities admitted owing to reference and so on, there is no contradiction (between the two); (so thinks) Baadarayana.
Sw. Krishnananda
Thus also, on account of the existence of the former qualities admitted owing to reference and so on, there is no contradiction (between the two); (so thinks) Baadarayana.
Verse #8
Fulfilment of Desire through Will |
ॐ सङ्कल्पादेव च तच्छ्रुतेः ॐ ४.४.८॥ ||
Fulfilment of Desire through Will | oṃ saṅkalpādeva ca tacchruteḥ oṃ 4.4.8.. ||
Fulfilment of Desire through Will | o sankalpadeva ca tacchrute o 4.4.8.. ||
8. (The fathers and others come) as a result of the will alone, because the Upanishad says so.
Sw. Krishnananda
But by mere will (the liberated souls attain their purpose), because scriptures say so.
Sw. Krishnananda
But by mere will (the liberated souls attain their purpose), because scriptures say so.
Verse #9
ॐ अत एव चानन्याधिपतिः ॐ |
४.४.९॥ ||
oṃ ata eva cānanyādhipatiḥ oṃ ||
o ata eva cananyadhipati o ||
9. And for that very reason (a man of knowledge has) no other lord (to rule over him).
Sw. Krishnananda
And for this very same reason (the released soul is) without another Lord.
Sw. Krishnananda
And for this very same reason (the released soul is) without another Lord.
Verse #10
Body after Reaching Brahma-loka |
ॐ अभावं बादरिराह ह्येवम् ॐ ४.४.१०॥ ||
Body after Reaching Brahma-loka | oṃ abhāvaṃ bādarirāha hyevam oṃ 4.4.10.. ||
Body after Reaching Brahma-loka | o abhava badariraha hyevam o 4.4.10.. ||
10. Badari asserts the absence of body and organs (for one who reaches the Brahma-loka - the world of Brahman), for the Upanishad says so.
Sw. Krishnananda
There is absence (of body and organs, in the case of the liberated souls) (asserts) Baadari, for thus scripture says.
Sw. Krishnananda
There is absence (of body and organs, in the case of the liberated souls) (asserts) Baadari, for thus scripture says.
Verse #11
ॐ भावं जैमिनिर्विकल्पाम्नानात् ॐ |
४.४.११॥ ||
oṃ bhāvaṃ jaiminirvikalpāmnānāt oṃ ||
o bhava jaiminirvikalpamnanat o ||
11. Jaimini asserts the existence of body and sense-organs (after the realization of the qualified Brahman), since the Upanishad speaks of option.
Sw. Krishnananda
Jaimini (asserts that the liberated soul) possesses (a body and the organs) because the scriptures declare (the capacity on the part of such a soul to assume) various forms.
Sw. Krishnananda
Jaimini (asserts that the liberated soul) possesses (a body and the organs) because the scriptures declare (the capacity on the part of such a soul to assume) various forms.
Verse #12
ॐ द्वादशाहवदुभयविधं बादरायणोऽतः ॐ |
४.४.१२॥ ||
oṃ dvādaśāhavadubhayavidhaṃ bādarāyaṇo'taḥ oṃ ||
o dvadasahavadubhayavidha badarayano'ta o ||
12. Hence Badarayana considers the released souls to be of both kinds (ie., with or without bodies and senses) just as it is the case with the Dvadasaha (twelve-day) sacrifice.
Sw. Krishnananda
For this reason Baadarayana opines that the released person is of both kinds as in the case of the twelve days' sacrifice.
Sw. Krishnananda
For this reason Baadarayana opines that the released person is of both kinds as in the case of the twelve days' sacrifice.
Verse #13
ॐ तन्वभावे सन्ध्यवदुपपत्तेः ॐ |
४.४.१३॥ ||
oṃ tanvabhāve sandhyavadupapatteḥ oṃ ||
o tanvabhave sandhyavadupapatte o ||
13. In the absence of a body, the fulfilment of desires is reasonably possible as in dreams.
Sw. Krishnananda
In the absence of a body (the fulfilment of desires is possible) as in dreams, as this is reasonable.
Sw. Krishnananda
In the absence of a body (the fulfilment of desires is possible) as in dreams, as this is reasonable.
Verse #14
ॐ भावे जाग्रद्वत् ॐ |
४.४.१४॥ ||
oṃ bhāve jāgradvat oṃ ||
o bhave jagradvat o ||
14. When the body exists, the fulfilment of the desires is just as in the waking state.
Sw. Krishnananda
When the body exists (the fulfilment of desires is) as in the waking state.
Sw. Krishnananda
When the body exists (the fulfilment of desires is) as in the waking state.
Verse #15
Entry into many Bodies |
ॐ प्रदीपवदावेशः तथा हि दर्शयति ॐ ४.४.१५॥ ||
Entry into many Bodies | oṃ pradīpavadāveśaḥ tathā hi darśayati oṃ 4.4.15.. ||
Entry into many Bodies | o pradipavadavesa tatha hi darsayati o 4.4.15.. ||
15. The released soul can animate different bodies like a lamp, for the scripture shows this to be so.
Sw. Krishnananda
The entering (of the released soul into several bodies) like (the multiplication of) the flame of a lamp because thus the scripture declares.
Sw. Krishnananda
The entering (of the released soul into several bodies) like (the multiplication of) the flame of a lamp because thus the scripture declares.
Verse #16
ॐ स्वाप्ययसम्पत्त्योरन्यतरापेक्षमाविष्कृतं हि ॐ |
४.४.१६॥ ||
oṃ svāpyayasampattyoranyatarāpekṣamāviṣkṛtaṃ hi oṃ ||
o svapyayasampattyoranyatarapeksamaviskta hi o ||
16. (The declaration of the absence of particularized knowledge is made) from either of the two points of view, viz., deep sleep and absolute union; for this is made clear in the Upanishad.
Sw. Krishnananda
(The declaration of absence of all cognition is made) having in view either of the two states, viz., deep sleep and absolute union (with Brahman), for this is made clear (by the scriptures).
Sw. Krishnananda
(The declaration of absence of all cognition is made) having in view either of the two states, viz., deep sleep and absolute union (with Brahman), for this is made clear (by the scriptures).
Verse #17
Acquisition of Divine Powers |
ॐ जगद्व्यापारवर्जम् ॐ भ्यामौपसदवत् ||
Acquisition of Divine Powers | oṃ jagadvyāpāravarjam oṃ .. ||
Acquisition of Divine Powers | o jagadvyaparavarjam o .. ||
17. The released soul gets all the divine powers except that of running the universe (with its creation, continuance and dissolution), as is known from the context (which deals with God) and from the non-proximity (of the individual soul).
Sw. Krishnananda
(The liberated soul attains all lordly powers) except the power of creation, etc., on account of (the Lord being) the subject matter (of all texts where creation, etc., are referred to) and (the liberated souls) not being mentioned (in that connection).
Sw. Krishnananda
(The liberated soul attains all lordly powers) except the power of creation, etc., on account of (the Lord being) the subject matter (of all texts where creation, etc., are referred to) and (the liberated souls) not being mentioned (in that connection).
Verse #18
ॐ प्रत्यक्षोपदेशादिति चेन्नाधिकारिक ॐ ॐ |
४। |
४। |
१८॥ ||
oṃ pratyakṣopadeśāditi cennādhikārikamaṇḍalasthokteḥ oṃ oṃ ||
o pratyaksopadesaditi cennadhikarikamanalasthokte o o ||
18. If it be held (that the powers of the liberated soul are unlimited) owing to direct scriptural declaration, then it is not so, since it is (the attainment) of Him (ie., God) who appoints others as lords of the spheres and resides in those spheres that is spoken of (in the Upanishad).
Sw. Krishnananda
If it be said that the liberated soul attains absolute powers on account of direct teaching of the scriptures, we say no; because the scriptures declare that the liberated soul attains Him who entrusts the sun, etc., with their offices and abides in those spheres.
Sw. Krishnananda
If it be said that the liberated soul attains absolute powers on account of direct teaching of the scriptures, we say no; because the scriptures declare that the liberated soul attains Him who entrusts the sun, etc., with their offices and abides in those spheres.
Verse #19
ॐ विकारावर्ति च तथा हि दर्शयति ॐ |
४। |
४। |
१९॥ ||
oṃ vikārāvarti ca tathā hi darśayati oṃ ||
o vikaravarti ca tatha hi darsayati o ||
19. And there is another form of the supreme Lord that does not abide in the effect, for so has the Upanishad declared.
Sw. Krishnananda
And (there is a form of the Supreme Lord) which is beyond all created things (because, so the scripture declares) (His) existence (in a two-fold form unmanifest and manifest).
Sw. Krishnananda
And (there is a form of the Supreme Lord) which is beyond all created things (because, so the scripture declares) (His) existence (in a two-fold form unmanifest and manifest).
Verse #20
ॐ स्थितिमाह दर्शयतश्चैवं प्रत्यक्षानुमाने ॐ |
४। |
४। |
२०॥ ||
oṃ sthitimāha darśayataścaivaṃ pratyakṣānumāne oṃ ||
o sthitimaha darsayatascaiva pratyaksanumane o ||
20. And both the Upanishadic and Smriti texts show thus (that the supreme Light is beyond all changing things).
Sw. Krishnananda
And thus perception and inference show.
Sw. Krishnananda
And thus perception and inference show.
Verse #21
ॐ भोगमात्रसाम्यलिङ्गाच्च ॐ |
४। |
४। |
२१॥ ||
oṃ bhogamātrasāmyaliṅgācca oṃ ||
o bhogamatrasamyalingacca o ||
21. Also from the indicatory mark in the Upanishads about the equality of experience alone (it is known that the liberated souls do not get unfettered powers).
Sw. Krishnananda
And because of the indications (in the scriptures) of equality (of the liberated soul with the Lord) only with respect to enjoyment.
Sw. Krishnananda
And because of the indications (in the scriptures) of equality (of the liberated soul with the Lord) only with respect to enjoyment.
Verse #22
ॐ अनावृत्तिः शब्दादनावृत्तिः शब्दात् ॐ |
४। |
४। |
२२॥ ||
oṃ anāvṛttiḥ śabdādanāvṛttiḥ śabdāt oṃ ||
o anavtti sabdadanavtti sabdat o ||
22. There is no return for the released souls on the strength of the Upanishadic declaration; there is no return for the released souls on the strength of the Upanishadic declaration.
Sw. Krishnananda
(There is) no return (for these liberated souls), on account of the scriptural statement (to that effect).
Sw. Krishnananda
(There is) no return (for these liberated souls), on account of the scriptural statement (to that effect).