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 3: 1.3
1.3
Verse #1
The Abode of Heaven, Earth, etc. |
ॐ द्युभ्वाद्यायतनं स्वशब्दात् ॐ १.३.१॥ ||
The Abode of Heaven, Earth, etc. | oṃ dyubhvādyāyatanaṃ svaśabdāt oṃ 1.3.1.. ||
The Abode of Heaven, Earth, etc. | o dyubhvadyayatana svasabdat o 1.3.1.. ||
1. The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.
Sw. Krishnananda
The abode of heaven, earth, etc., (is Brahman) on account of the term, 'own' i.e., 'Self'.
Sw. Krishnananda
The abode of heaven, earth, etc., (is Brahman) on account of the term, 'own' i.e., 'Self'.
Verse #2
ॐ मुक्तोपसृप्यव्यपदेशात् ॐ |
१.३.२॥ ||
oṃ muktopasṛpyavyapadeśāt oṃ ||
o muktopaspyavyapadesat o ||
2. Because there is the instruction about (Its) attainment by the free.
Sw. Krishnananda
Because of the declaration (in the scriptures) that that is to be attained by the liberated.
Sw. Krishnananda
Because of the declaration (in the scriptures) that that is to be attained by the liberated.
Verse #3
ॐ नानुमानमतच्छब्दात् ॐ |
१.३.३॥ ||
oṃ nānumānamatacchabdāt oṃ ||
o nanumanamatacchabdat o ||
3. No inferential entity (is the repository), for there is no word of that import.
Sw. Krishnananda
(The abode of heaven etc.) is not that which is inferred i.e. Pradhana because there is no term indicating it.
Sw. Krishnananda
(The abode of heaven etc.) is not that which is inferred i.e. Pradhana because there is no term indicating it.
Verse #4
ॐ प्राणभृच्च ॐ |
१.३.४॥ ||
oṃ prāṇabhṛcca oṃ ||
o pranabhcca o ||
4. A living creature also is not so.
Sw. Krishnananda
(Nor) also the individual soul.
Sw. Krishnananda
(Nor) also the individual soul.
Verse #5
ॐ भेदव्यपदेशात् ॐ |
१.३.५॥ ||
oṃ bhedavyapadeśāt oṃ ||
o bhedavyapadesat o ||
5. (And) because there is a mention of difference.
Sw. Krishnananda
(Also) on account of the declaration of difference (between) individual soul and the abode of heaven etc.
Sw. Krishnananda
(Also) on account of the declaration of difference (between) individual soul and the abode of heaven etc.
Verse #6
ॐ प्रकरणात् ॐ |
१.३.६॥ ||
oṃ prakaraṇāt oṃ ||
o prakaranat o ||
6. On account of the context.
Sw. Krishnananda
On account of the subject matter.
Sw. Krishnananda
On account of the subject matter.
Verse #7
ॐ स्थित्यदनाभ्यां च ॐ |
१.३.७॥ ||
oṃ sthityadanābhyāṃ ca oṃ ||
o sthityadanabhya ca o ||
7. And on account of the facts of staying on and eating.
Sw. Krishnananda
And on account of the two conditions of remaining unattached and eating (of which the former is characteristic of the Supreme Self, the latter of the individual soul).
Sw. Krishnananda
And on account of the two conditions of remaining unattached and eating (of which the former is characteristic of the Supreme Self, the latter of the individual soul).
Verse #8
Bhuman (Infinite, Plenitude) |
ॐ भूमा सम्प्रसादादध्युपदेशात् ॐ १.३.८॥ ||
Bhuman (Infinite, Plenitude) | oṃ bhūmā samprasādādadhyupadeśāt oṃ 1.3.8.. ||
Bhuman (Infinite, Plenitude) | o bhuma samprasadadadhyupadesat o 1.3.8.. ||
8. Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).
Sw. Krishnananda
Bhuma (is Brahman) because it is taught after the state of deep sleep (i.e. after Prana or the vital air which remains awake even in that state).
Sw. Krishnananda
Bhuma (is Brahman) because it is taught after the state of deep sleep (i.e. after Prana or the vital air which remains awake even in that state).
Verse #9
ॐ धर्मोपपत्तेश्च ॐ |
१.३.९॥ ||
oṃ dharmopapatteśca oṃ ||
o dharmopapattesca o ||
9. And the characteristics of Bhuman are appropriate (for the supreme Self).
Sw. Krishnananda
And because the attributes (declared in the scriptural passage to Bhuma) apply appropriately only to Para Brahman.
Sw. Krishnananda
And because the attributes (declared in the scriptural passage to Bhuma) apply appropriately only to Para Brahman.
Verse #10
Immutable |
ॐ अक्षरमम्बरान्तधृतेः ॐ १.३.१०॥ ||
Immutable | oṃ akṣaramambarāntadhṛteḥ oṃ 1.3.10.. ||
Immutable | o aksaramambarantadhte o 1.3.10.. ||
10. Akasa is Brahman because of supporting all things up to (and including) space.
Sw. Krishnananda
The Imperishable (is Brahman) on account of (its) supporting everything up to Akasa (ether).
Sw. Krishnananda
The Imperishable (is Brahman) on account of (its) supporting everything up to Akasa (ether).
Verse #11
ॐ सा च प्रशासनात् ॐ |
१.३.११॥ ||
oṃ sā ca praśāsanāt oṃ ||
o sa ca prasasanat o ||
11. And that act of supporting is possible for God only, owing to the mention of His mighty rule.
Sw. Krishnananda
This (supporting) on account of the command (attributed to the Imperishable, can be the work of the Supreme Self only and not of the Pradhana).
Sw. Krishnananda
This (supporting) on account of the command (attributed to the Imperishable, can be the work of the Supreme Self only and not of the Pradhana).
Verse #12
ॐ अन्यभावव्यावृत्तेश्च ॐ |
१.३.१२॥ ||
oṃ anyabhāvavyāvṛtteśca oṃ ||
o anyabhavavyavttesca o ||
12. And on account of the exclusion from being other entities.
Sw. Krishnananda
And on account of (the Sruti) separating (the Akshara) from that nature is different (from Brahman).
Sw. Krishnananda
And on account of (the Sruti) separating (the Akshara) from that nature is different (from Brahman).
Verse #13
The Object of Seeing |
ॐ ईक्षतिकर्मव्यपदेशात् सः ॐ १.३.१३॥ ||
The Object of Seeing | oṃ īkṣatikarmavyapadeśāt saḥ oṃ 1.3.13.. ||
The Object of Seeing | o iksatikarmavyapadesat sa o 1.3.13.. ||
13. From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.
Sw. Krishnananda
Because of His being mentioned as the object of sight, He (who is to be meditated upon is Brahman).
Sw. Krishnananda
Because of His being mentioned as the object of sight, He (who is to be meditated upon is Brahman).
Verse #14
Dahara (The Small Space) |
ॐ दहर उत्तरेभ्यः ॐ १.३.१४॥ ||
Dahara (The Small Space) | oṃ dahara uttarebhyaḥ oṃ 1.3.14.. ||
Dahara (The Small Space) | o dahara uttarebhya o 1.3.14.. ||
14. The small space (dahara akasa) is Brahman, on account of the subsequent reasons.
Sw. Krishnananda
The small (ether, Akasa, is Brahman) on account of the subsequent arguments or expression).
Sw. Krishnananda
The small (ether, Akasa, is Brahman) on account of the subsequent arguments or expression).
Verse #15
ॐ गतिशब्दाभ्यां तथा हि दृष्टं लिङ्गं च ॐ |
१.३.१५॥ ||
oṃ gatiśabdābhyāṃ tathā hi dṛṣṭaṃ liṅgaṃ ca oṃ ||
o gatisabdabhya tatha hi dsta linga ca o ||
15. From the facts of going and the use of the word (Brahma-loka), (it follows that the small Space is Brahman); likewise it is seen in other Upanishads and an indicatory mark is also present.
Sw. Krishnananda
The small Akasa (ether) is Brahman on account of the action of going (into Brahman) and of the word (Brahmaloka); because thus it is seen (i.e. the individual souls go into Brahman) is seen elsewhere in other Sruti texts; and this daily going of the souls into Brahman (during deep sleep) is an inferential sign by means of which we may properly interpret the word 'Brahmaloka').
Sw. Krishnananda
The small Akasa (ether) is Brahman on account of the action of going (into Brahman) and of the word (Brahmaloka); because thus it is seen (i.e. the individual souls go into Brahman) is seen elsewhere in other Sruti texts; and this daily going of the souls into Brahman (during deep sleep) is an inferential sign by means of which we may properly interpret the word 'Brahmaloka').
Verse #16
ॐ धृतेश्च महिम्नोऽस्यास्मिन्नुपलब्धेः ॐ |
१.३.१६॥ ||
oṃ dhṛteśca mahimno'syāsminnupalabdheḥ oṃ ||
o dhtesca mahimno'syasminnupalabdhe o ||
16. And owing to the fact of holding (the worlds) in place, (the small Space must be God); for this glory is noticed (in other texts) as pertaining to Him.
Sw. Krishnananda
Moreover on account of the supporting also (attributed to it) the small ether must be Brahman, because this greatness is observed in this (Brahman only according to other scriptural passages).
Sw. Krishnananda
Moreover on account of the supporting also (attributed to it) the small ether must be Brahman, because this greatness is observed in this (Brahman only according to other scriptural passages).
Verse #17
ॐ प्रसिद्धेश्च ॐ |
१.३.१७॥ ||
oṃ prasiddheśca oṃ ||
o prasiddhesca o ||
17. And because of familiar use.
Sw. Krishnananda
Also because of the well-known meaning (of Akasa as Brahman the small Akasa is Brahman).
Sw. Krishnananda
Also because of the well-known meaning (of Akasa as Brahman the small Akasa is Brahman).
Verse #18
ॐ इतरपरामर्शात् स इति चेन्नासम्भवात् ॐ |
१.३.१८॥ ||
oṃ itaraparāmarśāt sa cennāsambhavāt oṃ ||
o itaraparamarsat sa cennasambhavat o ||
18. If it be argued that the other one (viz., the individual soul) should be the small Space, since it is alluded to (at the end), then not so, for that is impossible.
Sw. Krishnananda
If it is said that the other one (i.e. the individual soul) is meant on account of a reference to it (made in a complementary passage) (we say) no, on account of the impossibility.
Sw. Krishnananda
If it is said that the other one (i.e. the individual soul) is meant on account of a reference to it (made in a complementary passage) (we say) no, on account of the impossibility.
Verse #19
ॐ उत्तराच्चेदाविर्भूतस्वरूपस्तु ॐ |
१.३.१९॥ ||
oṃ uttarāccedāvirbhūtasvarūpastu oṃ ||
o uttaraccedavirbhutasvarupastu o ||
19. If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature.
Sw. Krishnananda
If it be said that for subsequent texts (it appears that the individual soul is meant, we say that what is there referred to is) rather (the individual soul in so far) as its real nature has become manifest (i.e. as it is non-different from Brahman).
Sw. Krishnananda
If it be said that for subsequent texts (it appears that the individual soul is meant, we say that what is there referred to is) rather (the individual soul in so far) as its real nature has become manifest (i.e. as it is non-different from Brahman).
Verse #20
ॐ अन्यार्थश्च परामर्शः ॐ |
१.३.२०॥ ||
oṃ anyārthaśca parāmarśaḥ oṃ ||
o anyarthasca paramarsa o ||
20. Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.
Sw. Krishnananda
And the reference (to the individual soul) is for a different purpose.
Sw. Krishnananda
And the reference (to the individual soul) is for a different purpose.
Verse #21
ॐ अल्पश्रुतेरिति चेत्तदुक्तम् ॐ |
१.३.२१॥ ||
oṃ alpaśruteriti cettaduktam oṃ ||
o alpasruteriti cettaduktam o ||
21. If it be argued that from the Upanishadic mention of smallness, (the small space must be the individual being), then this has been repudiated earlier.
Sw. Krishnananda
If it be said that on account of the scriptural declaration of the smallness (of the ether) (the Brahman cannot be meant) (we say that) that has already been explained.
Sw. Krishnananda
If it be said that on account of the scriptural declaration of the smallness (of the ether) (the Brahman cannot be meant) (we say that) that has already been explained.
Verse #22
Acting in Accordance |
ॐ अनुकृतेस्तस्य च ॐ १.३.२२॥ ||
Acting in Accordance | oṃ anukṛtestasya ca oṃ 1.3.22.. ||
Acting in Accordance | o anuktestasya ca o 1.3.22.. ||
22. Because of the fact of acting (ie., shining) in accordance and because of the use of the word "His", (the Light mentioned in the Mundaka Upanishad must be Brahman).
Sw. Krishnananda
On account of the acting after (i.e. the shining after) (that after which sun, moon, etc. are said to shine is the Supreme Self) and (because by the light) of Him (everything else is lighted).
Sw. Krishnananda
On account of the acting after (i.e. the shining after) (that after which sun, moon, etc. are said to shine is the Supreme Self) and (because by the light) of Him (everything else is lighted).
Verse #23
ॐ अपि स्मर्यते ॐ |
१.३.२३॥ ||
oṃ api smaryate oṃ ||
o api smaryate o ||
23. Moreover, (this aspect) is mentioned in the Smriti.
Sw. Krishnananda
Moreover the Smriti also speaks of him i.e. Brahman to be the universal light.
Sw. Krishnananda
Moreover the Smriti also speaks of him i.e. Brahman to be the universal light.
Verse #24
The Measured One |
ॐ शब्दादेव प्रमितः ॐ १.३.२४॥ ||
The Measured One | oṃ śabdādeva pramitaḥ oṃ 1.3.24.. ||
The Measured One | o sabdadeva pramita o 1.3.24.. ||
24. From the term itself it follows that the measured One is the supreme Self.
Sw. Krishnananda
From the very word (viz., the term Lord applied to it) the (person) measured (by the size of the thuMB) (is Brahman).
Sw. Krishnananda
From the very word (viz., the term Lord applied to it) the (person) measured (by the size of the thuMB) (is Brahman).
Verse #25
ॐ हृद्यपेक्षया तु मनुष्याधिकारत्वात् ॐ |
१.३.२५॥ ||
oṃ hṛdyapekṣayā tu manuṣyādhikāratvāt oṃ ||
o hdyapeksaya tu manusyadhikaratvat o ||
25. But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.
Sw. Krishnananda
But with reference to the heart (the highest Brahman is said to be of the size of a thuMB) as man alone is entitled (to the study of the Vedas, to practise meditation and attain Self-realisation).
Sw. Krishnananda
But with reference to the heart (the highest Brahman is said to be of the size of a thuMB) as man alone is entitled (to the study of the Vedas, to practise meditation and attain Self-realisation).
Verse #26
The Devas also are entitled to the study of Vedas. |
ॐ तदुपर्यपि बादरायणः संभवात् ॐ १.३.२६॥ ||
The Devas also are entitled to the study of Vedas. | oṃ taduparyapi bādarāyaṇaḥ saṃbhavāt oṃ 1.3.26.. ||
The Devas also are entitled to the study of Vedas. | o taduparyapi badarayana sabhavat o 1.3.26.. ||
26. Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.
Sw. Krishnananda
Also (beings) above them (viz., men) (are entitled for the study and practice of the Vedas) on account of the possibility (of it) according to Badarayana.
Sw. Krishnananda
Also (beings) above them (viz., men) (are entitled for the study and practice of the Vedas) on account of the possibility (of it) according to Badarayana.
Verse #27
ॐ विरोधः कर्मणीति चेदनेकप्रतिपत्तेर्दर्शनात् ॐ |
१.३.२७॥ ||
oṃ virodhaḥ karmaṇīti cedanekapratipatterdarśanāt oṃ ||
o virodha karmaniti cedanekapratipatterdarsanat o ||
27. If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies.
Sw. Krishnananda
If it be said that (the corporeality of the gods involves) a contradiction to sacrifices; (we say) no, because we find (in the scriptures) the assumption (by the gods) of many (forms at one and the same time).
Sw. Krishnananda
If it be said that (the corporeality of the gods involves) a contradiction to sacrifices; (we say) no, because we find (in the scriptures) the assumption (by the gods) of many (forms at one and the same time).
Verse #28
ॐ शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम् ॐ |
१.३.२८॥ ||
oṃ śabda iticennātaḥ prabhavātpratyakṣānumānābhyām oṃ ||
o sabda iticennata prabhavatpratyaksanumanabhyam o ||
28. If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference.
Sw. Krishnananda
If it be said (that a contradiction will result) in respect of the word (we say) no, because (the world) originates from the word, as is known from direct perception (Sruti) and inference (Smriti).
Sw. Krishnananda
If it be said (that a contradiction will result) in respect of the word (we say) no, because (the world) originates from the word, as is known from direct perception (Sruti) and inference (Smriti).
Verse #29
ॐ अत एव च नित्यत्वम् ॐ |
१.३.२९॥ ||
oṃ ata eva ca nityatvam oṃ ||
o ata eva ca nityatvam o ||
29. And from this very fact follows the eternity (of the Vedas).
Sw. Krishnananda
From this very reason also there follows the eternity of the Vedas.
Sw. Krishnananda
From this very reason also there follows the eternity of the Vedas.
Verse #30
ॐ समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्स्मृतेश्च ॐ |
१.३.३०॥ ||
oṃ samānanāmarūpatvāccāvṛttāvapyavirodho darśanātsmṛteśca oṃ ||
o samananamarupatvaccavttavapyavirodho darsanatsmtesca o ||
30. And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti.
Sw. Krishnananda
And on account of the sameness of names and forms in every fresh cycle there is no contradiction (to the eternity of the words of the Vedas) even in the revolving of the world cycles, as is seen from the Sruti and Smriti.
Sw. Krishnananda
And on account of the sameness of names and forms in every fresh cycle there is no contradiction (to the eternity of the words of the Vedas) even in the revolving of the world cycles, as is seen from the Sruti and Smriti.
Verse #31
ॐ मध्वादिष्वसंभवादनधिकारं जैमिनिः ॐ |
१.३.३१॥ ||
oṃ madhvādiṣvasaṃbhavādanadhikāraṃ jaiminiḥ oṃ ||
o madhvadisvasabhavadanadhikara jaimini o ||
31. Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya etc.
Sw. Krishnananda
On account of the impossibility (of the gods being qualified) for Madhu Vidya etc., Jaimini (is of opinion that the gods) are not qualified (either for Upasana or for the Brahma Vidya or the knowledge of the Self).
Sw. Krishnananda
On account of the impossibility (of the gods being qualified) for Madhu Vidya etc., Jaimini (is of opinion that the gods) are not qualified (either for Upasana or for the Brahma Vidya or the knowledge of the Self).
Verse #32
ॐ ज्योतिषि भावाच्च ॐ |
१.३.३२॥ ||
oṃ jyotiṣi bhāvācca oṃ ||
o jyotisi bhavacca o ||
32. Because of the occurrence of the words in respect of a sphere of flight.
Sw. Krishnananda
And (the gods are not qualified for Vidyas) because (the words 'sun, moon' etc., spoken of as gods) are used in the sense of mere spheres of light.
Sw. Krishnananda
And (the gods are not qualified for Vidyas) because (the words 'sun, moon' etc., spoken of as gods) are used in the sense of mere spheres of light.
Verse #33
ॐ भावं तु बादरायणोऽस्ति हि ॐ |
१.३.३३॥ ||
oṃ bhāvaṃ tu bādarāyaṇo'sti hi oṃ ||
o bhava tu badarayano'sti hi o ||
33. But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).
Sw. Krishnananda
But Baadarayana, on the other hand (maintains) the existence (of qualification on the part of the gods for Brahma Vidya); for there are (passages indicatory of that; body, desires etc., which qualify one for such knowledge do exist in the case of the gods).
Sw. Krishnananda
But Baadarayana, on the other hand (maintains) the existence (of qualification on the part of the gods for Brahma Vidya); for there are (passages indicatory of that; body, desires etc., which qualify one for such knowledge do exist in the case of the gods).
Verse #34
Topic 9: The right of the Sudras to the study of Vedas discussed |
ॐ शुगस्य तदनादरश्रवणात्तदाद्रवणात्सूच्यते हि ॐ १.३.३४॥ ||
Topic 9: The right of the Sudras to the study of Vedas discussed | oṃ śugasya tadanādaraśravaṇāttadādravaṇātsūcyate hi oṃ 1.3.34.. ||
Topic 9: The right of the Sudras to the study of Vedas discussed | o sugasya tadanadarasravanattadadravanatsucyate hi o 1.3.34.. ||
34. To him (ie., Janasruti) occurred grief on hearing his (ie., swan's) disparaging utterance, as is evident from his (Janasruti's) approaching him (Raikva), for this is hinted at (by Raikva by using the word Sudra).
Sw. Krishnananda
(King Janasruti) was in grief on hearing some contemptuous words used about him by the sage in the form of a swan; owing to his approaching Raikva, overwhelming with that grief, Raikva called him Sudra; for it (the grief) is pointed at by Raikva.
Sw. Krishnananda
(King Janasruti) was in grief on hearing some contemptuous words used about him by the sage in the form of a swan; owing to his approaching Raikva, overwhelming with that grief, Raikva called him Sudra; for it (the grief) is pointed at by Raikva.
Verse #35
ॐ क्षत्रियत्वागतेश्चोत्तरत्र चैत्ररथेन लिङ्गात् ॐ |
१.३.३५॥ ||
oṃ kṣatriyatvāgateścottaratra caitrarathena liṅgāt oṃ ||
o ksatriyatvagatescottaratra caitrarathena lingat o ||
35. And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.
Sw. Krishnananda
And because the Kshatriyahood (of Janasruti) is known from the inferential mark (supplied by his being mentioned) later on with Chaitraratha (who was a Kshatriya himself).
Sw. Krishnananda
And because the Kshatriyahood (of Janasruti) is known from the inferential mark (supplied by his being mentioned) later on with Chaitraratha (who was a Kshatriya himself).
Verse #36
ॐ संस्कारपरामर्शात्तदभावाभिलापाच्च ॐ |
१.३.३६॥ ||
oṃ saṃskāraparāmarśāttadabhāvābhilāpācca oṃ ||
o saskaraparamarsattadabhavabhilapacca o ||
36. Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).
Sw. Krishnananda
Because purificatory ceremonies are mentioned (in the case of the twice-born) and their absence is declared (in the case of the Sudra).
Sw. Krishnananda
Because purificatory ceremonies are mentioned (in the case of the twice-born) and their absence is declared (in the case of the Sudra).
Verse #37
ॐ तदभावनिर्धारणे च प्रवृत्तेः ॐ |
१.३.३७॥ ||
oṃ tadabhāvanirdhāraṇe ca pravṛtteḥ oṃ ||
o tadabhavanirdharane ca pravtte o ||
37. And because (Gautama's) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.
Sw. Krishnananda
And because the inclination (on the part of Gautama to impart knowledge is seen only) on the ascertainment of the absence of Sudrahood (in Jabala Satyakama).
Sw. Krishnananda
And because the inclination (on the part of Gautama to impart knowledge is seen only) on the ascertainment of the absence of Sudrahood (in Jabala Satyakama).
Verse #38
ॐ श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च ॐ |
१.३.३८॥ ||
oṃ śravaṇādhyayanārthapratiṣedhāt smṛteśca oṃ ||
o sravanadhyayanarthapratisedhat smtesca o ||
38. And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).
Sw. Krishnananda
And on account of the prohibition in Smriti of (the Sudras) hearing, studying and understanding (the Veda) and performing Vedic rites (they are not entitled to the knowledge of Brahman).
Sw. Krishnananda
And on account of the prohibition in Smriti of (the Sudras) hearing, studying and understanding (the Veda) and performing Vedic rites (they are not entitled to the knowledge of Brahman).
Verse #39
Topic 10: The Prana in which everything trembles is Brahman |
ॐ कम्पनात् ॐ १.३.३९॥ ||
Topic 10: The Prana in which everything trembles is Brahman | oṃ kampanāt oṃ 1.3.39.. ||
Topic 10: The Prana in which everything trembles is Brahman | o kampanat o 1.3.39.. ||
39. (Prana is Brahman) because of (the mention of) vibration.
Sw. Krishnananda
(Prana is Brahman) on account of the vibration or trembling (spoken of the whole world).
Sw. Krishnananda
(Prana is Brahman) on account of the vibration or trembling (spoken of the whole world).
Verse #40
Topic 11: The light is Brahman |
ॐ ज्योतिर्दर्शनात् ॐ १.३.४०॥ ||
Topic 11: The light is Brahman | oṃ jyotirdarśanāt oṃ 1.3.40.. ||
Topic 11: The light is Brahman | o jyotirdarsanat o 1.3.40.. ||
40. Light is Brahman, for it is met with as such (in the Upanishad).
Sw. Krishnananda
The light (is Brahman) on account of that (Brahman) being seen (in the scriptural passage).
Sw. Krishnananda
The light (is Brahman) on account of that (Brahman) being seen (in the scriptural passage).
Verse #41
Topic 12: The Akasa is Brahman |
ॐ आकाशोऽर्थान्तरत्वादिव्यपदेशात् ॐ १.३.४१॥ ||
Topic 12: The Akasa is Brahman | oṃ ākāśo'rthāntaratvādivyapadeśāt oṃ 1.3.41.. ||
Topic 12: The Akasa is Brahman | o akaso'rthantaratvadivyapadesat o 1.3.41.. ||
41. Akasa (Space) is Brahman, because of the declaration of being something different and so on.
Sw. Krishnananda
Akasa (is Brahman) because it is declared to be something different etc., (from names and forms).
Sw. Krishnananda
Akasa (is Brahman) because it is declared to be something different etc., (from names and forms).
Verse #42
Topic 13: The Self consisting of knowledge is Brahman |
ॐ सुषुप्त्युत्क्रान्त्योर्भेदेन ॐ १.३.४२॥ ||
Topic 13: The Self consisting of knowledge is Brahman | oṃ suṣuptyutkrāntyorbhedena oṃ 1.3.42.. ||
Topic 13: The Self consisting of knowledge is Brahman | o susuptyutkrantyorbhedena o 1.3.42.. ||
42. Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).
Sw. Krishnananda
Because of the Highest Self being shown as different (from the individual soul) in the states of deep sleep and death.
Sw. Krishnananda
Because of the Highest Self being shown as different (from the individual soul) in the states of deep sleep and death.
Verse #43
ॐ पत्यादिशब्देभ्यः ॐ |
१.३.४३॥ |
इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु प्रथमाध्यायस्य तृतीयः पादः समाप्तः ||
oṃ patyādiśabdebhyaḥ oṃ | brahmasūtreṣu ||
o patyadisabdebhya o | brahmasutresu ||
43. (The Being referred to in Sutra 42 is Brahman) because of the words 'Lord' etc., being applied to Him.
Sw. Krishnananda
(The Being referred to in Sutra 42 is Brahman) because of the words 'Lord' etc., being applied to Him. "He is the controller, the Ruler, the Lord of all." Bri. Up. IV-4-22.
Sw. Krishnananda
(The Being referred to in Sutra 42 is Brahman) because of the words 'Lord' etc., being applied to Him. "He is the controller, the Ruler, the Lord of all." Bri. Up. IV-4-22.