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 5: 2.1
2.1
Verse #1
Conflict with Smriti |
अथ द्वितीयोऽध्यायः॥ ॐ स्मृत्यनवकाशदोषप्रसङ्ग इति चेन्नान्यस्मृत्यनवकाशदोषप्रसङ्गात् ॐ २.१.१॥ ||
Conflict with Smriti | atha oṃ smṛtyanavakāśadoṣaprasaṅga cennānyasmṛtyanavakāśadoṣaprasaṅgāt oṃ 2.1.1.. ||
Conflict with Smriti | atha o smtyanavakasadosaprasanga cennanyasmtyanavakasadosaprasangat o 2.1.1.. ||
1. If it be argued (that from the acceptance of Brahman as the cause of the universe) arises the defect of the (Samkhya) Smritis being left without any scope, then not so, for otherwise will arise the defect of other Smritis losing their scope.
Sw. Krishnananda
If it be objected that (from the doctrine of Brahman being the cause of the world) there would result the defect of there being no room for certain Smritis (we say) no, because (by the rejection of that doctrine) there would result the defect of want of room for some other Smriti.
Sw. Krishnananda
If it be objected that (from the doctrine of Brahman being the cause of the world) there would result the defect of there being no room for certain Smritis (we say) no, because (by the rejection of that doctrine) there would result the defect of want of room for some other Smriti.
Verse #2
ॐ इतरेषां चानुपलब्धेः ॐ |
२.१.२॥ ||
oṃ itareṣāṃ cānupalabdheḥ oṃ ||
o itaresa canupalabdhe o ||
2. And (Pradhana is not the cause) since the others are not met with (in the Vedas and common experience).
Sw. Krishnananda
And there being no mention (in the scriptures) of others (i.e., the effects of the Pradhana according to the Sankhya system), (the Sankhya system cannot be authoritative).
Sw. Krishnananda
And there being no mention (in the scriptures) of others (i.e., the effects of the Pradhana according to the Sankhya system), (the Sankhya system cannot be authoritative).
Verse #3
Refutation of Yoga |
ॐ एतेन योगः प्रत्युक्तः ॐ २.१.३॥ ||
Refutation of Yoga | oṃ etena yogaḥ pratyuktaḥ oṃ 2.1.3.. ||
Refutation of Yoga | o etena yoga pratyukta o 2.1.3.. ||
3. Hereby is refuted Yoga.
Sw. Krishnananda
By this the Yoga philosophy is (also) refuted.
Sw. Krishnananda
By this the Yoga philosophy is (also) refuted.
Verse #4
Difference in Nature |
ॐ न विलक्षणत्वादस्य तथात्वं च शब्दात् ॐ २.१.४॥ ||
Difference in Nature | oṃ na vilakṣaṇatvādasya tathātvaṃ ca śabdāt oṃ 2.1.4.. ||
Difference in Nature | o na vilaksanatvadasya tathatva ca sabdat o 2.1.4.. ||
4. Brahman is not the cause of the universe owing to the dissimilarity in the nature of this universe; and the fact of being so is known from the Vedas.
Sw. Krishnananda
(The objector says that) Brahman cannot be the cause of the world, because this (the world) is of a different nature (from Brahman) and its being so (different from Brahman) (is known) from the scriptures.
Sw. Krishnananda
(The objector says that) Brahman cannot be the cause of the world, because this (the world) is of a different nature (from Brahman) and its being so (different from Brahman) (is known) from the scriptures.
Verse #5
ॐ अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम् ॐ |
२। |
१। |
५॥ ||
oṃ abhimānivyapadeśastu viśeṣānugatibhyām oṃ ||
o abhimanivyapadesastu visesanugatibhyam o ||
5. But this is only a reference to the presiding deities, because of the mention of distinction (between the sentient deities and the insentient organs and elements) and the inherence (of these deities in them).
Sw. Krishnananda
But the reference is to the presiding deities (of the organs) on account of the special characterisation and also from the fact of a deity so presiding.
Sw. Krishnananda
But the reference is to the presiding deities (of the organs) on account of the special characterisation and also from the fact of a deity so presiding.
Verse #6
ॐ दृश्यते तु ॐ |
२। |
१। |
६॥ ||
oṃ dṛśyate tu oṃ ||
o dsyate tu o ||
6. But it is seen.
Sw. Krishnananda
But it (such organisation of life from matter) is also seen.
Sw. Krishnananda
But it (such organisation of life from matter) is also seen.
Verse #7
ॐ असदिति चेन्न प्रतिषेधमात्रत्वात् ॐ |
२। |
१। |
७॥ ||
oṃ asaditi cenna pratiṣedhamātratvāt oṃ ||
o asaditi cenna pratisedhamatratvat o ||
7. If it be said that the effect (in that case) is non-existent (before creation), then not so; for it is merely a negation (without any object to deny).
Sw. Krishnananda
If it be said (that the world, the effect, would then be) non-existent (before its origination or creation), (we say) no, because it is a mere negation (without any basis).
Sw. Krishnananda
If it be said (that the world, the effect, would then be) non-existent (before its origination or creation), (we say) no, because it is a mere negation (without any basis).
Verse #8
ॐ अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् ॐ |
२। |
१। |
८॥ ||
oṃ apītau tadvatprasaṅgādasamañjasam oṃ ||
o apitau tadvatprasangadasamanjasam o ||
8. Since in dissolution there is the predicament of the cause becoming just like that effect, therefore this (theory that Brahman is the material cause) becomes incongruous.
Sw. Krishnananda
On account of the consequence that at the time of Pralaya or great dissolution (the cause becomes) like that (i.e., like the effect), the doctrine maintained hitherto (that Brahman is the cause of the universe) is absurd.
Sw. Krishnananda
On account of the consequence that at the time of Pralaya or great dissolution (the cause becomes) like that (i.e., like the effect), the doctrine maintained hitherto (that Brahman is the cause of the universe) is absurd.
Verse #9
ॐ न तु दृष्टान्तभावात् ॐ |
२। |
१। |
९॥ ||
oṃ na tu dṛṣṭāntabhāvāt oṃ ||
o na tu dstantabhavat o ||
9. But that cannot be so on account of the existence of supporting illustration.
Sw. Krishnananda
But not (so) on account of the existence of illustrations.
Sw. Krishnananda
But not (so) on account of the existence of illustrations.
Verse #10
ॐ स्वपक्षदोषाच्च ॐ |
२। |
१। |
१०॥ ||
oṃ svapakṣadoṣācca oṃ ||
o svapaksadosacca o ||
10. And because the defects cling to your own point of view.
Sw. Krishnananda
And because the objections (raised by the Sankhya against the Vedanta doctrine) apply to his (Sankhya) view also.
Sw. Krishnananda
And because the objections (raised by the Sankhya against the Vedanta doctrine) apply to his (Sankhya) view also.
Verse #11
ॐ तर्काप्रतिष्ठानादपि अन्यथानुमेयमिति चेदेवमप्यनिर्मोक्षप्रसङ्गः ॐ |
२। |
१। |
११॥ ||
oṃ tarkāpratiṣṭhānādapi anyathānumeyamiti cedevamapyanirmokṣaprasaṅgaḥ oṃ ||
o tarkapratisthanadapi anyathanumeyamiti cedevamapyanirmoksaprasanga o ||
11. If it be argued that although reasoning is inconclusive, still it has to be done in a different way, (so as to avoid this defect), then even so there will be no getting away from the defect.
Sw. Krishnananda
If it be said that in consequence of the non-finality of reasoning we must frame our conclusions otherwise; (we reply that) thus also there would result non-release.
Sw. Krishnananda
If it be said that in consequence of the non-finality of reasoning we must frame our conclusions otherwise; (we reply that) thus also there would result non-release.
Verse #12
Non-acceptance by the Wise |
ॐ एतेन शिष्टापरिग्रहाऽपि व्याख्याताः ॐ २।१।१२॥ ||
Non-acceptance by the Wise | oṃ etena śiṣṭāparigrahā'pi vyākhyātāḥ oṃ 2.1.12.. ||
Non-acceptance by the Wise | o etena sistaparigraha'pi vyakhyata o 2.1.12.. ||
12. Hereby are explained all the (other) theories that are not accepted by the wise.
Sw. Krishnananda
By this (i.e. by the arguments against the Sankhyas) (those other theories) not accepted by the wise or competent persons are explained or refuted.
Sw. Krishnananda
By this (i.e. by the arguments against the Sankhyas) (those other theories) not accepted by the wise or competent persons are explained or refuted.
Verse #13
Brahman Becoming an Experiencer |
ॐ भोक्त्रापत्तेरविभागश्चेत्स्याल्लोकवत् ॐ २।१।१३॥ ||
Brahman Becoming an Experiencer | oṃ bhoktrāpatteravibhāgaścetsyāllokavat oṃ 2.1.13.. ||
Brahman Becoming an Experiencer | o bhoktrapatteravibhagascetsyallokavat o 2.1.13.. ||
13. If it be argued that the distinction between the experiencer (of happiness and sorrow) and the things experienced will cease when the (experienced) objects turn into the experiencer, then we say that such a distinction can well exist as observed in common experience.
Sw. Krishnananda
If it be said (that if Brahman be the cause then) on account of (the objects of enjoyment) turning into the enjoyer, non-distinction (between the enjoyer and the objects enjoyed) would result, we reply that such distinction may exist nevertheless as is experienced commonly in the world.
Sw. Krishnananda
If it be said (that if Brahman be the cause then) on account of (the objects of enjoyment) turning into the enjoyer, non-distinction (between the enjoyer and the objects enjoyed) would result, we reply that such distinction may exist nevertheless as is experienced commonly in the world.
Verse #14
Origin |
ॐ तदनन्यत्वमारम्भणशब्दादिभ्यः ॐ २।१।१४॥ ||
Origin | oṃ tadananyatvamārambhaṇaśabdādibhyaḥ oṃ 2.1.14.. ||
Origin | o tadananyatvamarambhanasabdadibhya o 2.1.14.. ||
14. There is non-difference of those cause and effect on account of the texts about origin etc.
Sw. Krishnananda
The non-difference of them (i.e., of cause and effect) results from such terms as 'origin' and the like.
Sw. Krishnananda
The non-difference of them (i.e., of cause and effect) results from such terms as 'origin' and the like.
Verse #15
ॐ भावे चोपलब्धेः ॐ |
२। |
१। |
१५॥ ||
oṃ bhāve copalabdheḥ oṃ ||
o bhave copalabdhe o ||
15. (Cause and effect are non-different) since the effect is perceived when the cause is there.
Sw. Krishnananda
And (because) only on the existence (of the cause) (the effect) is experienced.
Sw. Krishnananda
And (because) only on the existence (of the cause) (the effect) is experienced.
Verse #16
ॐ सत्त्वाच्चावरस्य ॐ |
२। |
१। |
१६॥ ||
oṃ sattvāccāvarasya oṃ ||
o sattvaccavarasya o ||
16. And (cause and effect are non-different) because the posterior one has (earlier) existence (in the cause).
Sw. Krishnananda
And on account of the posterior (i.e., the effect which comes after the cause) existing (as the cause before creation).
Sw. Krishnananda
And on account of the posterior (i.e., the effect which comes after the cause) existing (as the cause before creation).
Verse #17
ॐ असद्व्यपदेशान्नेति चेन्न धर्मान्तरेण वाक्यशेषात् ॐ |
२। |
१। |
१७॥ ||
oṃ asadvyapadeśānneti cenna dharmāntareṇa vākyaśeṣāt oṃ ||
o asadvyapadesanneti cenna dharmantarena vakyasesat o ||
17. If it be argued that the effect did not exist before creation, since it is declared (in the Upanishad) as "non-existent", then we say, no, because from the complementary portion it is known that the word is used from the standpoint of a difference of characteristics.
Sw. Krishnananda
If it be said that on account of (the effect) being described as that which is not, (the effect does) not (exist before creation), we reply 'not so', because the term 'that which is not' denotes another characteristic or attribute (as is seen) from the latter part of the text.
Sw. Krishnananda
If it be said that on account of (the effect) being described as that which is not, (the effect does) not (exist before creation), we reply 'not so', because the term 'that which is not' denotes another characteristic or attribute (as is seen) from the latter part of the text.
Verse #18
ॐ युक्तेः शब्दान्तराच्च ॐ |
२। |
१। |
१८॥ ||
oṃ yukteḥ śabdāntarācca oṃ ||
o yukte sabdantaracca o ||
18. (The pre-existence and non-difference of the effect are established) from reasoning and another Upanishadic text.
Sw. Krishnananda
From reasoning and from another Sruti text (the same is clear. This relation between cause and effect is established.)
Sw. Krishnananda
From reasoning and from another Sruti text (the same is clear. This relation between cause and effect is established.)
Verse #19
ॐ पटवच्च ॐ |
२। |
१। |
१९॥ ||
oṃ paṭavacca oṃ ||
o patavacca o ||
19. And the effect is non-different from the cause on the analogy of a piece of cloth.
Sw. Krishnananda
And like a piece of cloth.
Sw. Krishnananda
And like a piece of cloth.
Verse #20
ॐ यथा प्राणादिः ॐ |
२। |
१। |
२०॥ ||
oṃ yathā prāṇādiḥ oṃ ||
o yatha pranadi o ||
20. And this is so just as in the case of the outgoing breath etc.
Sw. Krishnananda
And as in the case of the different Pranas or Vital airs.
Sw. Krishnananda
And as in the case of the different Pranas or Vital airs.
Verse #21
Non-performance of Good |
ॐ इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः ॐ २।१।२१॥ ||
Non-performance of Good | oṃ itaravyapadeśāddhitākaraṇādidoṣaprasaktiḥ oṃ 2.1.21.. ||
Non-performance of Good | o itaravyapadesaddhitakaranadidosaprasakti o 2.1.21.. ||
21. Since the other (individual soul) is mentioned (as identical with Brahman), faults like not doing what is beneficial and so on will arise.
Sw. Krishnananda
On account of the other (i.e., the individual soul) being stated (as non-different from Brahman) there would arise (in Brahman) the faults of not doing what is beneficial and the like.
Sw. Krishnananda
On account of the other (i.e., the individual soul) being stated (as non-different from Brahman) there would arise (in Brahman) the faults of not doing what is beneficial and the like.
Verse #22
ॐ अधिकं तु भेदनिर्देशात् ॐ |
२। |
१। |
२२॥ ||
oṃ adhikaṃ tu bhedanirdeśāt oṃ ||
o adhika tu bhedanirdesat o ||
22. But (Brahman is) greater (than the embodied being) on account of the declaration of the difference (between the two).
Sw. Krishnananda
But (Brahman, the Creator, is) something more (than the individual soul) on account of the statement in the Srutis (of difference) between the individual soul (and Brahman).
Sw. Krishnananda
But (Brahman, the Creator, is) something more (than the individual soul) on account of the statement in the Srutis (of difference) between the individual soul (and Brahman).
Verse #23
ॐ अश्मादिवच्च तदनुपपत्तिः ॐ |
२। |
१। |
२३॥ ||
oṃ aśmādivacca tadanupapattiḥ oṃ ||
o asmadivacca tadanupapatti o ||
23. On the analogy of stone etc., as also for other reasons, that (opponent's view) is untenable.
Sw. Krishnananda
And because the case is similar to that of stones, etc., (produced from the same earth), the objection raised is untenable.
Sw. Krishnananda
And because the case is similar to that of stones, etc., (produced from the same earth), the objection raised is untenable.
Verse #24
Creation without Materials |
ॐ उपसंहारदर्शनान्नेति चेन्न क्षीरवद्धि ॐ २।१।२४॥ ||
Creation without Materials | oṃ upasaṃhāradarśanānneti cenna kṣīravaddhi oṃ 2.1.24.. ||
Creation without Materials | o upasaharadarsananneti cenna ksiravaddhi o 2.1.24.. ||
24. If it be said that (Brahman) cannot be the cause, since one is noticed to procure materials (for the production of an object), then we say, no, for it is possible on the analogy of milk.
Sw. Krishnananda
If you object that Brahman without instruments cannot be the cause of the universe, because an agent is seen to collect materials for any construction, (we say) no, because (it is) like milk (turning into curds).
Sw. Krishnananda
If you object that Brahman without instruments cannot be the cause of the universe, because an agent is seen to collect materials for any construction, (we say) no, because (it is) like milk (turning into curds).
Verse #25
ॐ देवादिवदपि लोके ॐ |
२। |
१। |
२५॥ ||
oṃ devādivadapi loke oṃ ||
o devadivadapi loke o ||
25. Also (Brahman can create without extraneous help) like gods and others (as is seen) in this world.
Sw. Krishnananda
(The case of Brahman creating the world is) like that of gods and other beings in the world (in ordinary experience).
Sw. Krishnananda
(The case of Brahman creating the world is) like that of gods and other beings in the world (in ordinary experience).
Verse #26
Wholesale Transformation |
ॐ कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा ॐ २।१।२६॥ ||
Wholesale Transformation | oṃ kṛtsnaprasaktirniravayavatvaśabdakopo vā oṃ 2.1.26.. ||
Wholesale Transformation | o ktsnaprasaktirniravayavatvasabdakopo va o 2.1.26.. ||
26. (If Brahman changes into the world, then) there will arise the contingency of either wholesale transformation or the violation of the texts about partlessness.
Sw. Krishnananda
Either the consequence of the entire (Brahman undergoing change) has to be accepted, or else a violation of the texts declaring Brahman to be without parts (if Brahman is the material cause of the world).
Sw. Krishnananda
Either the consequence of the entire (Brahman undergoing change) has to be accepted, or else a violation of the texts declaring Brahman to be without parts (if Brahman is the material cause of the world).
Verse #27
ॐ श्रुतेस्तु शब्दमूलत्वात् ॐ |
२। |
१। |
२७॥ ||
oṃ śrutestu śabdamūlatvāt oṃ ||
o srutestu sabdamulatvat o ||
27. But (this has to be accepted) on the authority of the Upanishad, for Brahman is known from the Upanishads alone.
Sw. Krishnananda
But (this is not so) on account of scriptural passages and on account of (Brahman) resting on scripture (only).
Sw. Krishnananda
But (this is not so) on account of scriptural passages and on account of (Brahman) resting on scripture (only).
Verse #28
ॐ आत्मनि चैवं विचित्राश्च हि ॐ |
२। |
१। |
२८॥ ||
oṃ ātmani caivaṃ vicitrāśca hi oṃ ||
o atmani caiva vicitrasca hi o ||
28. Because it occurs thus in the case of the individual soul as well and creation of diverse kinds occur in the cases of gods and others.
Sw. Krishnananda
And because in the individual soul also (as in gods, magicians, in dreams) various (creation exists). Similarly (with Brahman also).
Sw. Krishnananda
And because in the individual soul also (as in gods, magicians, in dreams) various (creation exists). Similarly (with Brahman also).
Verse #29
ॐ स्वपक्षदोषाच्च ॐ |
२। |
१। |
२९॥ ||
oṃ svapakṣadoṣācca oṃ ||
o svapaksadosacca o ||
29. And because the opponent's own point of view is equally vitiated.
Sw. Krishnananda
And on account of the opponent's own view being subject to these very objections.
Sw. Krishnananda
And on account of the opponent's own view being subject to these very objections.
Verse #30
Possession of All Powers |
ॐ सर्वोपेता च तद्दर्शनात् ॐ २।१।३०॥ ||
Possession of All Powers | oṃ sarvopetā ca taddarśanāt oṃ 2.1.30.. ||
Possession of All Powers | o sarvopeta ca taddarsanat o 2.1.30.. ||
30. Moreover (the Deity is) possessed of all (powers), it having been revealed thus (in the Upanishads).
Sw. Krishnananda
And (Brahman is) endowed with all (powers), because it is seen (from the scriptures).
Sw. Krishnananda
And (Brahman is) endowed with all (powers), because it is seen (from the scriptures).
Verse #31
ॐ विकरणत्वान्नेतिचेत्तदुक्तम् ॐ |
२। |
१। |
३१॥ ||
oṃ vikaraṇatvānneticettaduktam oṃ ||
o vikaranatvanneticettaduktam o ||
31. If it be argued that (Brahman cannot act) on account of absence of organs, that was answered earlier.
Sw. Krishnananda
If it be said that because (Brahman) is devoid of organs, (it is) not (able to create), (we reply that) this has already been explained.
Sw. Krishnananda
If it be said that because (Brahman) is devoid of organs, (it is) not (able to create), (we reply that) this has already been explained.
Verse #32
Need of Motive |
ॐ न प्रयोजनत्त्वात् ॐ २।१।३२॥ ||
Need of Motive | oṃ na prayojanattvāt oṃ 2.1.32.. ||
Need of Motive | o na prayojanattvat o 2.1.32.. ||
32. (Brahman is) not the cause, owing to the need of some motive (for creation).
Sw. Krishnananda
(Brahman is) not (the creator of the universe) on account of (every activity) having a motive.
Sw. Krishnananda
(Brahman is) not (the creator of the universe) on account of (every activity) having a motive.
Verse #33
ॐ लोकवत्तु लीलाकैवल्यम् ॐ |
२। |
१। |
३३॥ ||
oṃ lokavattu līlākaivalyam oṃ ||
o lokavattu lilakaivalyam o ||
33. But (creation for Brahman is) a mere pastime like what is seen in the world.
Sw. Krishnananda
But (Brahman's creative activity) is mere sport, such as is seen in the world (or ordinary life).
Sw. Krishnananda
But (Brahman's creative activity) is mere sport, such as is seen in the world (or ordinary life).
Verse #34
Partiality and Cruelty |
ॐ वैष्यम्यनैर्घृण्ये न सापेक्षत्वात्तथा हि दर्शयति ॐ २।१।३४॥ ||
Partiality and Cruelty | oṃ vaiṣyamyanairghṛṇye na sāpekṣatvāttathā hi darśayati oṃ 2.1.34.. ||
Partiality and Cruelty | o vaisyamyanairghnye na sapeksatvattatha hi darsayati o 2.1.34.. ||
34. No partiality and cruelty (can be charged against God) because of (His) taking other factors into consideration. For so the Vedas show.
Sw. Krishnananda
Partiality and cruelty cannot (be ascribed to Brahman) on account of His taking into consideration (other reasons in that matter viz., merit and demerit of the souls), for so (scripture) declares.
Sw. Krishnananda
Partiality and cruelty cannot (be ascribed to Brahman) on account of His taking into consideration (other reasons in that matter viz., merit and demerit of the souls), for so (scripture) declares.
Verse #35
ॐ कर्माविभागादिति चेन्नानादित्वात् ॐ |
२। |
१। |
३५॥ ||
oṃ karmāvibhāgāditi cennānāditvāt oṃ ||
o karmavibhagaditi cennanaditvat o ||
35. If it be argued that it is not possible (to take Karma - merit and demerit - into consideration in the beginning), since the fruits of work remain still undifferentiated, then we say, no, since the transmigratory state has no beginning.
Sw. Krishnananda
If it be objected that it (viz., the Lord's having regard to merit and demerit) is not possible on account of the non-distinction (of merit and demerit before creation), (we say) no, because of (the world) being without a beginning.
Sw. Krishnananda
If it be objected that it (viz., the Lord's having regard to merit and demerit) is not possible on account of the non-distinction (of merit and demerit before creation), (we say) no, because of (the world) being without a beginning.
Verse #36
ॐ उपपद्यते चाप्युपलभ्यते च ॐ |
२। |
१। |
३६॥ ||
oṃ upapadyate cāpyupalabhyate ca oṃ ||
o upapadyate capyupalabhyate ca o ||
36. Moreover, this is logical and (so) it is met with (in the scriptures).
Sw. Krishnananda
And (that the world – and also Karma – is without a beginning) is reasonable and is also seen (from the scriptures).
Sw. Krishnananda
And (that the world – and also Karma – is without a beginning) is reasonable and is also seen (from the scriptures).
Verse #37
Propriety of All the Characteristics |
ॐ सर्वधर्मोपपत्तेश्च ॐ २।१।३७॥ इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु प्रथमाध्यायस्य प्रथमः पादः समाप्तः ||
Propriety of All the Characteristics | oṃ sarvadharmopapatteśca oṃ 2.1.37.. brahmasūtreṣu caturthādhyāyasya ||
Propriety of All the Characteristics | o sarvadharmopapattesca o 2.1.37.. brahmasutresu caturthadhyayasya ||
37. And Brahman is the cause on account of the propriety of all the Characteristics (of a cause in It).
Sw. Krishnananda
And because all the qualities (required for the creation of the world) are reasonably found (only in Brahman) He must be admitted to be the cause of the universe.
Sw. Krishnananda
And because all the qualities (required for the creation of the world) are reasonably found (only in Brahman) He must be admitted to be the cause of the universe.