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 4: 1.4
1.4
Verse #1
The Inferred Entity |
ॐ आनुमानिकमप्येकेषामिति चेन्न शरीररूपकविन्यस्तगृहीतेर्दर्शयति च ॐ १.४.१॥ ||
The Inferred Entity | oṃ ānumānikamapyekeṣāmiti cenna śarīrarūpakavinyastagṛhīterdarśayati ca oṃ 1.4.1.. ||
The Inferred Entity | o anumanikamapyekesamiti cenna sarirarupakavinyastaghiterdarsayati ca o 1.4.1.. ||
1. If it be said that even the inferred entity (Pradhana) is revealed to the followers of some recension, we say, not so, for the word is cognized as occurring in a simile illustrating the body. And the Upanishad also shows this.
Sw. Krishnananda
If it be said that in some (recensions of the Vedas) that which is inferred (i.e. the Pradhana) (is) also (mentioned), (we say) no, because (the word 'Avyakta' occurring in the Katha Upanishad) is mentioned in a simile referred to the body (and means the body itself and not the Pradhana of the (Sankhyas); (the Sruti) also explains (it).
Sw. Krishnananda
If it be said that in some (recensions of the Vedas) that which is inferred (i.e. the Pradhana) (is) also (mentioned), (we say) no, because (the word 'Avyakta' occurring in the Katha Upanishad) is mentioned in a simile referred to the body (and means the body itself and not the Pradhana of the (Sankhyas); (the Sruti) also explains (it).
Verse #2
ॐ सूक्ष्मं तु तदर्हत्वात् ॐ |
१.४.२॥ ||
oṃ sūkṣmaṃ tu tadarhatvāt oṃ ||
o suksma tu tadarhatvat o ||
2. Rather the subtle (causal state) is meant (by avyakta), for it deserves that epithet.
Sw. Krishnananda
But the subtle (body is meant by the term Avyakta) on account of its capability (of being so designated).
Sw. Krishnananda
But the subtle (body is meant by the term Avyakta) on account of its capability (of being so designated).
Verse #3
ॐ तदधीनत्वादर्थवत् ॐ |
१.४.३॥ ||
oṃ tadadhīnatvādarthavat oṃ ||
o tadadhinatvadarthavat o ||
3. (Avyakta is not Pradhana) because it is dependent on that (God); (but this avyakta has to be admitted as) it serves some purpose.
Sw. Krishnananda
On account of its dependence (on the Lord, such a previous seminal condition of the world may be admitted, because such an admission is) reasonable.
Sw. Krishnananda
On account of its dependence (on the Lord, such a previous seminal condition of the world may be admitted, because such an admission is) reasonable.
Verse #4
ॐ ज्ञेयत्वावचनाच्च ॐ |
१.४.४॥ ||
oṃ jñeyatvāvacanācca oṃ ||
o jneyatvavacanacca o ||
4. And because (avyakta is) not mentioned as an entity to be known.
Sw. Krishnananda
And because it is not mentioned (that the Avyakta) is to be known (it cannot be the Pradhana of the Sankhyas).
Sw. Krishnananda
And because it is not mentioned (that the Avyakta) is to be known (it cannot be the Pradhana of the Sankhyas).
Verse #5
ॐ वदतीति चेन्न प्राज्ञो हि ॐ |
१.४.५॥ ||
oṃ vadatīti cenna prājño hi oṃ ||
o vadatiti cenna prajno hi o ||
5. If it be argued that the Upanishad does mention Pradhana (by the word avyakta), we say: No, for the conscious Self is understood from the context.
Sw. Krishnananda
And if you maintain that the text does speak (of the Pradhana as an object of knowledge) we deny that; because the intelligent (supreme) Self is meant on account of the general subject matter.
Sw. Krishnananda
And if you maintain that the text does speak (of the Pradhana as an object of knowledge) we deny that; because the intelligent (supreme) Self is meant on account of the general subject matter.
Verse #6
ॐ त्रयाणामेव चैवमुपन्यासः प्रश्नश्च ॐ |
१। |
४। |
६॥ ||
oṃ trayāṇāmeva caivamupanyāsaḥ praśnaśca oṃ ||
o trayanameva caivamupanyasa prasnasca o ||
6. And thus there is the presentation of three things alone and the question also is concerned with them.
Sw. Krishnananda
And there is question and explanation relating to three things only (not to the Pradhana).
Sw. Krishnananda
And there is question and explanation relating to three things only (not to the Pradhana).
Verse #7
ॐ महद्वच्च ॐ |
१। |
४। |
७॥ ||
oṃ mahadvacca oṃ ||
o mahadvacca o ||
7. And like Mahat (avyakta does not signify any Samkhya category).
Sw. Krishnananda
And (the case of the term Avyakta) is like that of the term Mahat.
Sw. Krishnananda
And (the case of the term Avyakta) is like that of the term Mahat.
Verse #8
The Bowl |
ॐ चमसवदविशेषात् ॐ १।४।८॥ ||
The Bowl | oṃ camasavadaviśeṣāt oṃ 1.4.8.. ||
The Bowl | o camasavadavisesat o 1.4.8.. ||
8. (The word aja does not refer to Pradhana), because special characteristics have not been stated as in the case of the bowl.
Sw. Krishnananda
(It cannot be maintained that 'Aja' means the Pradhana) because no special characteristic is stated, as in the case of the cup.
Sw. Krishnananda
(It cannot be maintained that 'Aja' means the Pradhana) because no special characteristic is stated, as in the case of the cup.
Verse #9
ॐ ज्योतिरुपक्रमात्तु तथा ह्यधीयत एके ॐ |
१। |
४। |
९॥ ||
oṃ jyotirupakramāttu tathā hyadhīyata eke oṃ ||
o jyotirupakramattu tatha hyadhiyata eke o ||
9. The aja certainly consists of the elements counting from fire, for some read of them as such.
Sw. Krishnananda
But (the elements) beginning with light (are meant by the term Aja), because some read so in their text.
Sw. Krishnananda
But (the elements) beginning with light (are meant by the term Aja), because some read so in their text.
Verse #10
ॐ कल्पनोपदेशाच्च मध्वादिवदविरोधः ॐ |
१। |
४। |
१०॥ ||
oṃ kalpanopadeśācca madhvādivadavirodhaḥ oṃ ||
o kalpanopadesacca madhvadivadavirodha o ||
10. And since this is an instruction in the form of an imagery, just as in the case of honey etc., therefore there is no incongruity.
Sw. Krishnananda
And on account of the statement of the assumption (of a metaphor) there is nothing contrary to reason (in Aja denoting the causal matter) as in the case of honey (denoting the sun in Madhu Vidya for the sake of meditation) and similar cases.
Sw. Krishnananda
And on account of the statement of the assumption (of a metaphor) there is nothing contrary to reason (in Aja denoting the causal matter) as in the case of honey (denoting the sun in Madhu Vidya for the sake of meditation) and similar cases.
Verse #11
Statement of Number |
ॐ न सङ्ख्योपसङ्ग्रहादपि नानाभावादतिरेकाच्च ॐ १।४।११॥ ||
Statement of Number | oṃ na saṅkhyopasaṅgrahādapi nānābhāvādatirekācca oṃ 1.4.11.. ||
Statement of Number | o na sankhyopasangrahadapi nanabhavadatirekacca o 1.4.11.. ||
11. Not even on the strength of the mention of number can Pradhana have Vedic sanction, because the entities are disparate and they involve an excess.
Sw. Krishnananda
Even from the statement of the number (five-fold-five i.e., twenty-five categories by the Sruti it is) not (to be understood that the Sruti refers to the Pradhana) on account of the differences (in the categories and the excess over the number of the Sankhyan categories).
Sw. Krishnananda
Even from the statement of the number (five-fold-five i.e., twenty-five categories by the Sruti it is) not (to be understood that the Sruti refers to the Pradhana) on account of the differences (in the categories and the excess over the number of the Sankhyan categories).
Verse #12
ॐ प्राणादयो वाक्यशेषात् ॐ |
१। |
४। |
१२॥ ||
oṃ prāṇādayo vākyaśeṣāt oṃ ||
o pranadayo vakyasesat o ||
12. The vital force and the rest (are the panchajanah), (as is known) from the complementary passage.
Sw. Krishnananda
(The Panchajanah or the five people referred to are) the vital force etc., (as is seen) from the complementary passage.
Sw. Krishnananda
(The Panchajanah or the five people referred to are) the vital force etc., (as is seen) from the complementary passage.
Verse #13
ॐ ज्योतिषैकेषामसत्यन्ने ॐ |
१। |
४। |
१३॥ ||
oṃ jyotiṣaikeṣāmasatyanne oṃ ||
o jyotisaikesamasatyanne o ||
13. For the followers of some recension, the number five has to be made up with light in the absence of food.
Sw. Krishnananda
In the text of some (the Kanva recension) where food is not mentioned (the number five is made up) by 'light' (mentioned in the previous verse).
Sw. Krishnananda
In the text of some (the Kanva recension) where food is not mentioned (the number five is made up) by 'light' (mentioned in the previous verse).
Verse #14
Causality |
ॐ कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः ॐ १।४।१४॥ ||
Causality | oṃ kāraṇatvena cākāśādiṣu yathāvyapadiṣṭokteḥ oṃ 1.4.14.. ||
Causality | o karanatvena cakasadisu yathavyapadistokte o 1.4.14.. ||
14. (Brahman is presented by all the Upanishads); for as the cause of space and the rest, Brahman is spoken of in all the Upanishads just as It is in any one of them.
Sw. Krishnananda
Although there is a conflict of the Vedanta texts as regards the things created such as ether and so on, there is no such conflict with respect to Brahman as the First Cause, on account of His being represented in one text as described in other texts.
Sw. Krishnananda
Although there is a conflict of the Vedanta texts as regards the things created such as ether and so on, there is no such conflict with respect to Brahman as the First Cause, on account of His being represented in one text as described in other texts.
Verse #15
ॐ समाकर्षात् ॐ |
१। |
४। |
१५॥ ||
oṃ samākarṣāt oṃ ||
o samakarsat o ||
15. (Non-existence does not mean void), because of its allusion (to Brahman).
Sw. Krishnananda
On account of the connection (with passages treating of Brahman, non-existence does not mean absolute Non-existence)
Sw. Krishnananda
On account of the connection (with passages treating of Brahman, non-existence does not mean absolute Non-existence)
Verse #16
Balaki |
ॐ जगद्वाचित्वात् ॐ १।४।१६॥ ||
Balaki | oṃ jagadvācitvāt oṃ 1.4.16.. ||
Balaki | o jagadvacitvat o 1.4.16.. ||
16. Because (the word "work" is) indicative of the universe, (He of whom this is the work must be Brahman).
Sw. Krishnananda
(He whose work is this is Brahman) because (the 'work') denotes the world.
Sw. Krishnananda
(He whose work is this is Brahman) because (the 'work') denotes the world.
Verse #17
ॐ जीवमुख्यप्राणलिङ्गादिति चेत् तद्व्याख्यातम् ॐ |
१। |
४। |
१७॥ ||
oṃ jīvamukhyaprāṇaliṅgāditi cet tadvyākhyātam oṃ ||
o jivamukhyapranalingaditi cet tadvyakhyatam o ||
17. If it be contended that the supreme Self is not meant, owing to the presence of the indicatory marks of the individual soul and the chief Prana, then that has already been explained.
Sw. Krishnananda
If it be said that on account of the inferential marks of the individual soul and the chief Prana (Brahman is) not (referred to by the word 'matter' in the passage quoted), (we reply) that has already been explained.
Sw. Krishnananda
If it be said that on account of the inferential marks of the individual soul and the chief Prana (Brahman is) not (referred to by the word 'matter' in the passage quoted), (we reply) that has already been explained.
Verse #18
ॐ अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके ॐ |
१। |
४। |
१८॥ ||
oṃ anyārthaṃ tu jaiminiḥ praśnavyākhyānābhyāmapi caivameke oṃ ||
o anyartha tu jaimini prasnavyakhyanabhyamapi caivameke o ||
18. But Jaimini holds the reference (to the individual soul) to be meant for a different purpose, as is known from the question and the answer. Moreover, some mention this clearly.
Sw. Krishnananda
But Jaimini thinks that (the reference to the individual soul in the text) has another purpose on account of the question and the reply; moreover, thus some also (the Vajasaneyins) (read in their text or recension).
Sw. Krishnananda
But Jaimini thinks that (the reference to the individual soul in the text) has another purpose on account of the question and the reply; moreover, thus some also (the Vajasaneyins) (read in their text or recension).
Verse #19
Correlation of Passages |
ॐ वाक्यान्वयात् ॐ १।४।१९॥ ||
Correlation of Passages | oṃ vākyānvayāt oṃ 1.4.19.. ||
Correlation of Passages | o vakyanvayat o 1.4.19.. ||
19. (The Self to be realized, heard of, reflected on and profoundly meditated upon is the supreme Self), because (this is the meaning gathered) from the correlation of the passages.
Sw. Krishnananda
(The Self to be seen, to be heard etc., is the Supreme Self) on account of the connected meaning of the sentences.
Sw. Krishnananda
(The Self to be seen, to be heard etc., is the Supreme Self) on account of the connected meaning of the sentences.
Verse #20
ॐ प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः ॐ |
१। |
४। |
२०॥ ||
oṃ pratijñāsiddherliṅgamāśmarathyaḥ oṃ ||
o pratijnasiddherlingamasmarathya o ||
20. Asmarathya thinks this (statement of non-difference between the individual soul and supreme Self) to be a sign indicative of the fulfilment of the declaration.
Sw. Krishnananda
(The fact that the individual soul is taught as the object of realisation is an) indicatory mark which is proof of the proposition; so Asmarathya thinks.
Sw. Krishnananda
(The fact that the individual soul is taught as the object of realisation is an) indicatory mark which is proof of the proposition; so Asmarathya thinks.
Verse #21
ॐ उत्क्रमिष्यत एवं भावादित्यौडुलोमिः ॐ |
१। |
४। |
२१॥ ||
oṃ utkramiṣyata evaṃ bhāvādityauḍulomiḥ oṃ ||
o utkramisyata eva bhavadityauulomi o ||
21. Audulomi says that (the statement about the identity of the individual soul and the supreme Self occurs in the beginning) since this state of identity comes to the soul when it departs from the body.
Sw. Krishnananda
The initial statement identifies the individual soul with Brahman or the Supreme Self because the soul, when it will depart (from the body), is such (i.e. one with the Supreme Self); thus Audulomi thinks.
Sw. Krishnananda
The initial statement identifies the individual soul with Brahman or the Supreme Self because the soul, when it will depart (from the body), is such (i.e. one with the Supreme Self); thus Audulomi thinks.
Verse #22
ॐ अवस्थितेरिति काशकृत्स्नः ॐ |
१। |
४। |
२२॥ ||
oṃ avasthiteriti kāśakṛtsnaḥ oṃ ||
o avasthiteriti kasaktsna o ||
22. Kasakritsna thinks (the statement about the identity in the beginning of the text is in order) because of the existence of the supreme Self as the individual soul.
Sw. Krishnananda
(The initial statement is made) because (the Supreme Self) exists in the condition (of the individual soul); so the Sage Kasakritsna thinks.
Sw. Krishnananda
(The initial statement is made) because (the Supreme Self) exists in the condition (of the individual soul); so the Sage Kasakritsna thinks.
Verse #23
Brahman as Material Cause |
ॐ प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात् ॐ १।४।२३॥ ||
Brahman as Material Cause | oṃ prakṛtiśca pratijñādṛṣṭāntānuparodhāt oṃ 1.4.23.. ||
Brahman as Material Cause | o praktisca pratijnadstantanuparodhat o 1.4.23.. ||
23. Brahman must be the material cause as well, so as not to contradict the proposition and the illustration.
Sw. Krishnananda
(Brahman is) the material cause also on account of (this view) not being in conflict with the proposition and the illustrations (quoted in the Sruti).
Sw. Krishnananda
(Brahman is) the material cause also on account of (this view) not being in conflict with the proposition and the illustrations (quoted in the Sruti).
Verse #24
ॐ अभिध्योपदेशाच्च ॐ |
१। |
४। |
२४॥ ||
oṃ abhidhyopadeśācca oṃ ||
o abhidhyopadesacca o ||
24. This is also understood from the teaching about the wilt to create.
Sw. Krishnananda
On account of the statement of will or reflection (to create on the part of the Supreme Self, It is the material cause).
Sw. Krishnananda
On account of the statement of will or reflection (to create on the part of the Supreme Self, It is the material cause).
Verse #25
ॐ साक्षाच्चोभयाम्नानात् ॐ |
१। |
४। |
२५॥ ||
oṃ sākṣāccobhayāmnānāt oṃ ||
o saksaccobhayamnanat o ||
25. And because both (origin and dissolution) are taught directly (from Brahman).
Sw. Krishnananda
And because the Sruti states that both (the origin and the dissolution of the universe) have Brahman for their material cause.
Sw. Krishnananda
And because the Sruti states that both (the origin and the dissolution of the universe) have Brahman for their material cause.
Verse #26
ॐ आत्मकृतेः परिणामात् ॐ |
१। |
४। |
२६॥ ||
oṃ ātmakṛteḥ pariṇāmāt oṃ ||
o atmakte parinamat o ||
26. (Brahman is the material cause) because of action related to Itself by way of change of form.
Sw. Krishnananda
(Brahman is the material cause of the world) because it created Itself by undergoing modification.
Sw. Krishnananda
(Brahman is the material cause of the world) because it created Itself by undergoing modification.
Verse #27
ॐ योनिश्च हि गीयते ॐ |
१। |
४। |
२७॥ ||
oṃ yoniśca hi gīyate oṃ ||
o yonisca hi giyate o ||
27. And because Brahman is declared to be the source (yoni).
Sw. Krishnananda
And because (Brahman) is called the source.
Sw. Krishnananda
And because (Brahman) is called the source.
Verse #28
Explanation of Everything |
ॐ एतेन सर्वेव्याख्याताव्याख्याताः ॐ १।४।२८॥ इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु प्रथमाध्यायस्य चतुर्थः पादः समाप्तः इति प्रथमोऽध्यायः॥ ||
Explanation of Everything | oṃ etena sarvevyākhyātāvyākhyātāḥ oṃ 1.4.28.. brahmasūtreṣu tṛtīyādhyāyasya iti ||
Explanation of Everything | o etena sarvevyakhyatavyakhyata o 1.4.28.. brahmasutresu ttiyadhyayasya iti ||
28. Hereby all (other theories of the cause of the universe) are explained. They are explained.
Sw. Krishnananda
By this all (the doctrines concerning the origin of the world which are opposed to the Vedanta texts) are explained.
Sw. Krishnananda
By this all (the doctrines concerning the origin of the world which are opposed to the Vedanta texts) are explained.