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 2: 1.2
1.2
Verse #1
The Entity Known Everywhere |
ॐ सर्वत्र प्रसिद्धोपदेशात् ॐ १.२.१॥ ||
The Entity Known Everywhere | oṃ sarvatra prasiddhopadeśāt oṃ 1.2.1.. ||
The Entity Known Everywhere | o sarvatra prasiddhopadesat o 1.2.1.. ||
1. (Brahman is the object to me meditated on), since that which is well known everywhere is taught (here in this Chandogya Upanishad - III-xiv-1,2).
Sw. Krishnananda
(That which consists of the mind 'Manomaya' is Brahman) because there is taught (in this text) (that Brahman which is) well-known (as the cause of the world) in the Upanishads.
Sw. Krishnananda
(That which consists of the mind 'Manomaya' is Brahman) because there is taught (in this text) (that Brahman which is) well-known (as the cause of the world) in the Upanishads.
Verse #2
ॐ विवक्षितगुणोपपत्तेश्च ॐ |
१.२.२॥ ||
oṃ vivakṣitaguṇopapatteśca oṃ ||
o vivaksitagunopapattesca o ||
2. And this follows from the fact that the intended qualities are justifiable (in the case of Brahman).
Sw. Krishnananda
Moreover the qualities desired to be expressed are possible (in Brahman; therefore the passage refers to Brahman).
Sw. Krishnananda
Moreover the qualities desired to be expressed are possible (in Brahman; therefore the passage refers to Brahman).
Verse #3
ॐ अनुपपत्तेस्तु न शारीरः ॐ |
१.२.३॥ ||
oṃ anupapattestu na śārīraḥ oṃ ||
o anupapattestu na sarira o ||
3. And the embodied individual soul is not surely meant, because the qualities do not fit in with it.
Sw. Krishnananda
On the other hand, as (those qualities) are not possible (in it) the embodied (soul is) not (denoted by Manomaya etc.).
Sw. Krishnananda
On the other hand, as (those qualities) are not possible (in it) the embodied (soul is) not (denoted by Manomaya etc.).
Verse #4
ॐ कर्मकर्तृव्यपदेशाच्च ॐ |
१.२.४॥ ||
oṃ karmakartṛvyapadeśācca oṃ ||
o karmakartvyapadesacca o ||
4. And because there is reference to the object and subject.
Sw. Krishnananda
Because of the declaration of the attainer and the object attained. He who consists of the mind (Manomaya) refers to Brahman and not to the individual soul.
Sw. Krishnananda
Because of the declaration of the attainer and the object attained. He who consists of the mind (Manomaya) refers to Brahman and not to the individual soul.
Verse #5
ॐ शब्दविशेषात् ॐ |
१.२.५॥ ||
oṃ śabdaviśeṣāt oṃ ||
o sabdavisesat o ||
5. Owing to the difference in the (case-endings of the two) words.
Sw. Krishnananda
Because of the difference of words.
Sw. Krishnananda
Because of the difference of words.
Verse #6
ॐ स्मृतेश्च ॐ |
१.२.६॥ ||
oṃ smṛteśca oṃ ||
o smtesca o ||
6. (This follows) from the Smriti also.
Sw. Krishnananda
From the Smriti also (we know the embodied self or the individual soul is different from the one referred to in the text under discussion).
Sw. Krishnananda
From the Smriti also (we know the embodied self or the individual soul is different from the one referred to in the text under discussion).
Verse #7
ॐ अर्भकौकस्त्वात् तद्व्यपदेशाच्च नेति चेन्न निचाय्यत्वादेवं व्योमवच्च ॐ |
१.२.७॥ ||
oṃ arbhakaukastvāt tadvyapadeśācca neti cenna nicāyyatvādevaṃ vyomavacca oṃ ||
o arbhakaukastvat tadvyapadesacca neti cenna nicayyatvadeva vyomavacca o ||
7. If it be objected that the supreme Self is not taught here, because of the smallness of the abode and because of its being referred to as such, then we say: No, for this is done for the sake of contemplation, as is seen in the case of space.
Sw. Krishnananda
If it be said that (the passage does) not (refer to Brahman) on account of the smallness of the abode (mentioned i.e. the heart) and also on account of the denotation of that (i.e. of minuteness) we say, No; because (Brahman) has thus to be meditated and because the case is similar to that of ether.
Sw. Krishnananda
If it be said that (the passage does) not (refer to Brahman) on account of the smallness of the abode (mentioned i.e. the heart) and also on account of the denotation of that (i.e. of minuteness) we say, No; because (Brahman) has thus to be meditated and because the case is similar to that of ether.
Verse #8
ॐ संभोगप्राप्तिरिति चेन्न वैशेष्यात् ॐ |
१.२.८॥ ||
oṃ saṃbhogaprāptiriti cenna vaiśeṣyāt oṃ ||
o sabhogapraptiriti cenna vaisesyat o ||
8. If it objected that God will be subject to the experience (of happiness and sorrow as a result of unity), we say, not so, for there is a difference.
Sw. Krishnananda
If it be said that (being connected with the hearts of all individual souls to) Its (Brahman's) Omnipresence, it would also have experience (of pleasure and pain) (we say) not so, on account of the difference in the nature (of the two).
Sw. Krishnananda
If it be said that (being connected with the hearts of all individual souls to) Its (Brahman's) Omnipresence, it would also have experience (of pleasure and pain) (we say) not so, on account of the difference in the nature (of the two).
Verse #9
The Eater |
ॐ अत्ता चराचरग्रहणात् ॐ १.२.९॥ ||
The Eater | oṃ attā carācaragrahaṇāt oṃ 1.2.9.. ||
The Eater | o atta caracaragrahanat o 1.2.9.. ||
9. The eater (is God), on account of the appropriation of all that moves and does not move.
Sw. Krishnananda
The Eater (is Brahman), because both the movable and immovable (i.e. the whole world) is taken (as His food).
Sw. Krishnananda
The Eater (is Brahman), because both the movable and immovable (i.e. the whole world) is taken (as His food).
Verse #10
ॐ प्रकरणाच्च ॐ |
१.२.१०॥ ||
oṃ prakaraṇācca oṃ ||
o prakaranacca o ||
10. And (this follows) from the context.
Sw. Krishnananda
And on account of the context also the (eater is Brahman).
Sw. Krishnananda
And on account of the context also the (eater is Brahman).
Verse #11
The Two in the Cavity of the Heart |
ॐ गुहां प्रविष्टावात्मानौ हि तद्दर्शनात् ॐ १.२.११॥ ||
The Two in the Cavity of the Heart | oṃ guhāṃ praviṣṭāvātmānau hi taddarśanāt oṃ 1.2.11.. ||
The Two in the Cavity of the Heart | o guha pravistavatmanau hi taddarsanat o 1.2.11.. ||
11. The two who have entered into the cavity (of the heart) are the individual Self and the supreme Self, for that is what is seen (in other texts).
Sw. Krishnananda
The two who have entered into the cavity (of the heart) are indeed the individual soul and the Supreme Soul, because it is so seen.
Sw. Krishnananda
The two who have entered into the cavity (of the heart) are indeed the individual soul and the Supreme Soul, because it is so seen.
Verse #12
ॐ विशेषणाच्च ॐ |
१.२.१२॥ ||
oṃ viśeṣaṇācca oṃ ||
o visesanacca o ||
12. And because there is a specification.
Sw. Krishnananda
And on account of the distinctive qualities (of the two mentioned in subsequent texts).
Sw. Krishnananda
And on account of the distinctive qualities (of the two mentioned in subsequent texts).
Verse #13
The Person in the Eye |
ॐ अन्तर उपपत्तेः ॐ १.२.१३॥ ||
The Person in the Eye | oṃ antara upapatteḥ oṃ 1.2.13.. ||
The Person in the Eye | o antara upapatte o 1.2.13.. ||
13. The One inside (is God), for that is logical.
Sw. Krishnananda
The person within (the eye) (is Brahman) on account of (the attributes mentioned therein) being appropriate (only to Brahman).
Sw. Krishnananda
The person within (the eye) (is Brahman) on account of (the attributes mentioned therein) being appropriate (only to Brahman).
Verse #14
ॐ स्थानादिव्यपदेशाच्च ॐ |
१.२.१४॥ ||
oṃ sthānādivyapadeśācca oṃ ||
o sthanadivyapadesacca o ||
14. And (this follows) from the mention of place etc.
Sw. Krishnananda
And on account of the statement of place and so on.
Sw. Krishnananda
And on account of the statement of place and so on.
Verse #15
ॐ सुखविशिष्टाभिधानादेव च ॐ |
१.२.१५॥ ||
oṃ sukhaviśiṣṭābhidhānādeva ca oṃ ||
o sukhavisistabhidhanadeva ca o ||
15. And this so for the further reason that the One possessed of bliss is referred to (in the Text, "The One that").
Sw. Krishnananda
And on account of the passage referring to that which is distinguished by bliss (i.e. Brahman).
Sw. Krishnananda
And on account of the passage referring to that which is distinguished by bliss (i.e. Brahman).
Verse #16
ॐ श्रुतोपनिषत्कगत्यभिधानाच्च ॐ |
१.२.१६॥ ||
oṃ śrutopaniṣatkagatyabhidhānācca oṃ ||
o srutopanisatkagatyabhidhanacca o ||
16. And because the course to be followed by one who has heard the secret teaching is spoken of.
Sw. Krishnananda
And on account of the statement of the way of him who has known the Truth of the Upanishads.
Sw. Krishnananda
And on account of the statement of the way of him who has known the Truth of the Upanishads.
Verse #17
ॐ अनवस्थितेरसंभवाच्च नेतरः ॐ |
१.२.१७॥ ||
oṃ anavasthiterasaṃbhavācca netaraḥ oṃ ||
o anavasthiterasabhavacca netara o ||
17. None other can be the Person in the eye on account of impermanence and impossibility.
Sw. Krishnananda
(The person within the eye is the Supreme Self) and not any other (i.e. the individual soul etc.) as these do not exist always; and on account of the impossibility (of the qualities of the person in the being ascribed to any of these).
Sw. Krishnananda
(The person within the eye is the Supreme Self) and not any other (i.e. the individual soul etc.) as these do not exist always; and on account of the impossibility (of the qualities of the person in the being ascribed to any of these).
Verse #18
The Internal Ruler |
ॐ अन्तर्याम्यधिदैवादिषु तद्धर्मव्यपदेशात् ॐ १.२.१८॥ ||
The Internal Ruler | oṃ antaryāmyadhidaivādiṣu taddharmavyapadeśāt oṃ 1.2.18.. ||
The Internal Ruler | o antaryamyadhidaivadisu taddharmavyapadesat o 1.2.18.. ||
18. The internal Ruler in the divine and other contexts (is the supreme Self), since the characteristics of that (supreme Self) are spoken of.
Sw. Krishnananda
The internal ruler over the gods and so on (is Brahman) because the attributes of that (Brahman) are mentioned.
Sw. Krishnananda
The internal ruler over the gods and so on (is Brahman) because the attributes of that (Brahman) are mentioned.
Verse #19
ॐ न च स्मार्तं अतद्धर्माभिपालात् ॐ |
१.२.१९॥ ||
oṃ na ca smārtaṃ ataddharmābhipālāt oṃ ||
o na ca smarta ataddharmabhipalat o ||
19. Neither Pradhana, known from the (Samkhya) Smriti, is the internal Ruler, for qualities that do not belong to Pradhana are spoken of.
Sw. Krishnananda
And (the Internal Ruler is) not that which is taught in the Sankhya Smriti (viz., Pradhana) because qualities contrary to its nature are mentioned (here).
Sw. Krishnananda
And (the Internal Ruler is) not that which is taught in the Sankhya Smriti (viz., Pradhana) because qualities contrary to its nature are mentioned (here).
Verse #20
ॐ शरीरश्चोभयेऽपि हि भेदेनैनमधीयते ॐ |
१.२.२०॥ ||
oṃ śarīraścobhaye'pi hi bhedenainamadhīyate oṃ ||
o sarirascobhaye'pi hi bhedenainamadhiyate o ||
20. The embodied soul also (is not the internal Ruler); for the followers of both the recensions read of this one as different.
Sw. Krishnananda
And the individual soul (is not the Internal Ruler) for both also (i.e. both recensions viz., the Kanva and Madhyandina Sakhas of the Brihadaranyaka Upanishad) speak of it as different (from the Internal Ruler.)
Sw. Krishnananda
And the individual soul (is not the Internal Ruler) for both also (i.e. both recensions viz., the Kanva and Madhyandina Sakhas of the Brihadaranyaka Upanishad) speak of it as different (from the Internal Ruler.)
Verse #21
The One That is Unseen etc. |
ॐ अदृश्यत्वादिगुणको धर्मोक्तेः ॐ १.२.२१॥ ||
The One That is Unseen etc. | oṃ adṛśyatvādiguṇako dharmokteḥ oṃ 1.2.21.. ||
The One That is Unseen etc. | o adsyatvadigunako dharmokte o 1.2.21.. ||
21. The entity, possessed of the qualities of not being seen etc., is Brahman, for Its characteristics are spoken of.
Sw. Krishnananda
The possessor of qualities like indivisibility etc., (is Brahman) on account of the declaration of Its attributes.
Sw. Krishnananda
The possessor of qualities like indivisibility etc., (is Brahman) on account of the declaration of Its attributes.
Verse #22
ॐ विशेषणभेदव्यपदेशाभ्यां नेतरौ ॐ |
१.२.२२॥ ||
oṃ viśeṣaṇabhedavyapadeśābhyāṃ netarau oṃ ||
o visesanabhedavyapadesabhya netarau o ||
22. And the other two (viz., the individual soul and Pradhana) are not meant, for there is the mention of the distinctive characteristics (of Brahman) and (Its) difference (from the two).
Sw. Krishnananda
The other two (viz. the individual soul and the Pradhana) are not (the source of all beings) for distinctive attributes and differences are stated.
Sw. Krishnananda
The other two (viz. the individual soul and the Pradhana) are not (the source of all beings) for distinctive attributes and differences are stated.
Verse #23
ॐ रूपोपन्यासाच्च ॐ |
१.२.२३॥ ||
oṃ rūpopanyāsācca oṃ ||
o rupopanyasacca o ||
23. And because there is a presentation of form.
Sw. Krishnananda
And on account of its form being mentioned (the passage under discussion refers to Brahman).
Sw. Krishnananda
And on account of its form being mentioned (the passage under discussion refers to Brahman).
Verse #24
Vaisvanara |
ॐ वैश्वानरः साधारणशब्दविशेषात् ॐ १.२.२४॥ ||
Vaisvanara | oṃ vaiśvānaraḥ sādhāraṇaśabdaviśeṣāt oṃ 1.2.24.. ||
Vaisvanara | o vaisvanara sadharanasabdavisesat o 1.2.24.. ||
24. Vaisvanara (the Cosmic Person) is the supreme Lord, for though the (two) words (Self and Vaisvanara) denote many things, they are used specifically.
Sw. Krishnananda
Vaisvanara (is Brahman) on account of the distinction qualifying the common terms ("Vaisvanara" and "Self").
Sw. Krishnananda
Vaisvanara (is Brahman) on account of the distinction qualifying the common terms ("Vaisvanara" and "Self").
Verse #25
ॐ स्मर्यमाणमनुमानं स्यादिति ॐ |
१.२.२५॥ ||
oṃ smaryamāṇamanumānaṃ syāditi oṃ ||
o smaryamanamanumana syaditi o ||
25. The form referred to in the Smriti is an indicatory mark (that Vaisvanara means the supreme Lord). Hence Vaisvanara is God.
Sw. Krishnananda
Because that (cosmic form of the Supreme Lord) which is described in the Smriti is an indicatory mark or inference (from which we infer the meaning of this Sruti text under discussion).
Sw. Krishnananda
Because that (cosmic form of the Supreme Lord) which is described in the Smriti is an indicatory mark or inference (from which we infer the meaning of this Sruti text under discussion).
Verse #26
ॐ शब्दादिभ्योऽन्तः प्रतिष्ठानान्नेति चेन्न तथा दृष्ट्युपदेशादसंभवात्पुरुषविध्मपि चैनमधीयते ॐ |
१.२.२६॥ ||
oṃ śabdādibhyo'ntaḥ pratiṣṭhānānneti cenna tathā dṛṣṭyupadeśād asaṃbhavātpuruṣavidhmapi oṃ ||
o sabdadibhyo'nta pratisthananneti cenna tatha dstyupadesad asabhavatpurusavidhmapi o ||
26. If it be objected that Vaisvanara is not the supreme Self because of the word used as well as other factors, and because of residence inside, then we say: not so, because the instruction is to conceive of Brahman as such, because the specification is inapplicable to others and because they mention Him even as a person (Purusha).
Sw. Krishnananda
If it be said that (Vaisvanara is) not (Brahman) or the Highest Lord on account of the term (viz., Vaisvanara which has a different settled meaning viz., gastric fire) etc., and on account of his abiding within (which is a characteristic of the gastric fire) (we say) no, because there is the instruction to conceive (Brahman) as such (as the gastric fire, because it is impossible for the gastric fire to have the heaven etc., for its head and other limbs) and also because they (the Vajasaneyins) describe him (viz. the Vaisvanara) as man (which term cannot apply to the gastric fire).
Sw. Krishnananda
If it be said that (Vaisvanara is) not (Brahman) or the Highest Lord on account of the term (viz., Vaisvanara which has a different settled meaning viz., gastric fire) etc., and on account of his abiding within (which is a characteristic of the gastric fire) (we say) no, because there is the instruction to conceive (Brahman) as such (as the gastric fire, because it is impossible for the gastric fire to have the heaven etc., for its head and other limbs) and also because they (the Vajasaneyins) describe him (viz. the Vaisvanara) as man (which term cannot apply to the gastric fire).
Verse #27
ॐ अत एव न देवता भूतं च ॐ |
१.२.२७॥ ||
oṃ ata eva na devatā bhūtaṃ ca oṃ ||
o ata eva na devata bhuta ca o ||
27. For these very reasons (Vaisvanara is) neither the deity nor the element.
Sw. Krishnananda
For the same reasons (the Vaisvanara) cannot be the deity (fire) or the element (fire).
Sw. Krishnananda
For the same reasons (the Vaisvanara) cannot be the deity (fire) or the element (fire).
Verse #28
ॐ साक्षादप्यविरोधं जैमिनिः ॐ |
१.२.२८॥ ||
oṃ sākṣādapyavirodhaṃ jaiminiḥ oṃ ||
o saksadapyavirodha jaimini o ||
28. According to Jaimini, there is no contradiction even in case of direct meditation.
Sw. Krishnananda
Jaimini (declares that there is) no contradiction even (if by Vaisvanara) (Brahman is) directly (taken as the object of worship).
Sw. Krishnananda
Jaimini (declares that there is) no contradiction even (if by Vaisvanara) (Brahman is) directly (taken as the object of worship).
Verse #29
ॐ अभिव्यक्तेरित्याश्मरथ्यः ॐ |
१.२.२९॥ ||
oṃ abhivyakterityāśmarathyaḥ oṃ ||
o abhivyakterityasmarathya o ||
29. According to Asmarathya, it is from the point of view of manifestation (that God is referred to as spatially limited).
Sw. Krishnananda
On account of the manifestation, so says Aasmarathya.
Sw. Krishnananda
On account of the manifestation, so says Aasmarathya.
Verse #30
ॐ अनुस्मृतेर्बादरिः ॐ |
१.२.३०॥ ||
oṃ anusmṛterbādariḥ oṃ ||
o anusmterbadari o ||
30. According to Badari (God is spoken of as spatially limited) on account of being meditated on.
Sw. Krishnananda
For the sake of meditation or constant remembrance – so says the sage Badari.
Sw. Krishnananda
For the sake of meditation or constant remembrance – so says the sage Badari.
Verse #31
ॐ सम्पत्तेरिति जैमिनिः तथा हि दर्शयति ॐ |
१.२.३१॥ ||
oṃ sampatteriti jaiminiḥ tathā hi darśayati oṃ ||
o sampatteriti jaimini tatha hi darsayati o ||
31. According to Jaimini, the spatial limitation is (justifiable) because of the meditation based on superimposition; for this is shown (in another text).
Sw. Krishnananda
Because of imaginary identity the Supreme Lord may be called Pradesamatra (span long). So says Jaimini because so (the Sruti) declares.
Sw. Krishnananda
Because of imaginary identity the Supreme Lord may be called Pradesamatra (span long). So says Jaimini because so (the Sruti) declares.
Verse #32
ॐ आमनन्ति चैनमस्मिन् ॐ |
१.२.३२॥ |
इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु प्रथमाध्यायस्य द्वितीयः पादः समाप्तः ||
oṃ āmananti cainamasmin oṃ | brahmasūtreṣu ||
o amananti cainamasmin o | brahmasutresu ||
32. And they (the followers of the Jabala branch) remember (ie., read of) this One (ie., God) in this place (ie., in between the head and the chin).
Sw. Krishnananda
Moreover they (the Jabalas) teach that this (Supreme Lord is to be meditated upon) in this (the space between the head and the chin).
Sw. Krishnananda
Moreover they (the Jabalas) teach that this (Supreme Lord is to be meditated upon) in this (the space between the head and the chin).