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 7: 2.3
2.3
Verse #1
Origin of Space |
ॐ न वियदश्रुतेः ॐ २.३.१॥ ||
Origin of Space | oṃ na viyadaśruteḥ oṃ 2.3.1.. ||
Origin of Space | o na viyadasrute o 2.3.1.. ||
1. Space is not (a created thing), since this is not heard of in (some of) the Upanishads.
Sw. Krishnananda
(The Purvapakshin, i.e., the objector says that) ether (Akasa) (does) not (originate), as Sruti does not say so.
Sw. Krishnananda
(The Purvapakshin, i.e., the objector says that) ether (Akasa) (does) not (originate), as Sruti does not say so.
Verse #2
ॐ अस्ति तु ॐ |
२.३.२॥ ||
oṃ asti tu oṃ ||
o asti tu o ||
2. But there is (a mention of the origin of space).
Sw. Krishnananda
But there is (a Sruti text which states that Akasa is created).
Sw. Krishnananda
But there is (a Sruti text which states that Akasa is created).
Verse #3
ॐ गौण्यसम्भवात् ॐ |
२.३.३॥ ||
oṃ gauṇyasambhavāt oṃ ||
o gaunyasambhavat o ||
3. (The Upanishadic passage about creation of space has) a secondary sense, for real creation is impossible.
Sw. Krishnananda
(The Sruti text concerning the origination of Akasa) has a secondary sense, on account of the impossibility (of the origination of the Akasa).
Sw. Krishnananda
(The Sruti text concerning the origination of Akasa) has a secondary sense, on account of the impossibility (of the origination of the Akasa).
Verse #4
ॐ शब्दाच्च ॐ |
२.३.४॥ ||
oṃ śabdācca oṃ ||
o sabdacca o ||
4. And (this is borne out) by Vedic texts.
Sw. Krishnananda
Also from the Sruti texts (we find that Akasa is eternal).
Sw. Krishnananda
Also from the Sruti texts (we find that Akasa is eternal).
Verse #5
ॐ स्याच्चैकस्य ब्रह्मशब्दवत् ॐ |
२.३.५॥ ||
oṃ syāccaikasya brahmaśabdavat oṃ ||
o syaccaikasya brahmasabdavat o ||
5. And it is possible for the same word ("originated") to have (primary and secondary senses) like the word Brahman.
Sw. Krishnananda
It is possible that the one word ('sprang' – Sambhutah) may be used in a secondary and primary sense like the word Brahman.
Sw. Krishnananda
It is possible that the one word ('sprang' – Sambhutah) may be used in a secondary and primary sense like the word Brahman.
Verse #6
ॐ प्रतिज्ञाहानिरव्यतिरेकाच्छब्देभ्यः ॐ |
२.३.६॥ ||
oṃ pratijñāhāniravyatirekācchabdebhyaḥ oṃ ||
o pratijnahaniravyatirekacchabdebhya o ||
6. The (Vedic) assertion (that "all things become known when the one is known") can remain unaffected only if all the effects are non-different from Brahman; and this is confirmed by Vedic texts.
Sw. Krishnananda
The non-abandonment of the proposition (viz., by the knowledge of one everything else becomes known, can result only) from the non-difference (of the entire world from Brahman) according to the words of the Veda or the Sruti texts (which declare the non-difference of the cause and its effects).
Sw. Krishnananda
The non-abandonment of the proposition (viz., by the knowledge of one everything else becomes known, can result only) from the non-difference (of the entire world from Brahman) according to the words of the Veda or the Sruti texts (which declare the non-difference of the cause and its effects).
Verse #7
ॐ यावद्विकारं तु विभागो लोकवत् ॐ |
२.३.७॥ ||
oṃ yāvadvikāraṃ tu vibhāgo lokavat oṃ ||
o yavadvikara tu vibhago lokavat o ||
7. But (space is a product); for separateness persists wherever there is an effect, as it is seen in the world.
Sw. Krishnananda
But wherever there are effects, there are separateness as is seen in the world (as in ordinary life).
Sw. Krishnananda
But wherever there are effects, there are separateness as is seen in the world (as in ordinary life).
Verse #8
Origin of Air |
ॐ एतेन मातरिश्वा व्याख्यातः ॐ २.३.८॥ ||
Origin of Air | oṃ etena mātariśvā vyākhyātaḥ oṃ 2.3.8.. ||
Origin of Air | o etena matarisva vyakhyata o 2.3.8.. ||
8. Hereby is explained air.
Sw. Krishnananda
By this i.e., the foregoing explanation about Akasa being a product, (the fact of) air (also being an effect) is explained.
Sw. Krishnananda
By this i.e., the foregoing explanation about Akasa being a product, (the fact of) air (also being an effect) is explained.
Verse #9
Origin of Brahman Denied |
ॐ असम्भवस्तु सतोऽनुपपत्तेः ॐ २.३.९॥ ||
Origin of Brahman Denied | oṃ asambhavastu sato'nupapatteḥ oṃ 2.3.9.. ||
Origin of Brahman Denied | o asambhavastu sato'nupapatte o 2.3.9.. ||
9. But (origin) for Existence (Brahman) is impossible on account of illogicality.
Sw. Krishnananda
But there is no origin of that which is (i.e., Brahman), on account of the impossibility (of such an origin).
Sw. Krishnananda
But there is no origin of that which is (i.e., Brahman), on account of the impossibility (of such an origin).
Verse #10
Origin of Fire |
ॐ तेजोऽतस्तथा ह्याह ॐ २.३.१०॥ ||
Origin of Fire | oṃ tejo'tastathā hyāha oṃ 2.3.10.. ||
Origin of Fire | o tejo'tastatha hyaha o 2.3.10.. ||
10. Fire originates from this one (ie., air); for the Upanishad says so.
Sw. Krishnananda
Fire (is produced) from this (i.e., air), so verily (declares the Sruti).
Sw. Krishnananda
Fire (is produced) from this (i.e., air), so verily (declares the Sruti).
Verse #11
Origin of Water |
ॐ आपः ॐ २.३.११॥ ||
Origin of Water | oṃ āpaḥ oṃ 2.3.11.. ||
Origin of Water | o apa o 2.3.11.. ||
11. Water (was born from this fire).
Sw. Krishnananda
Water (is produced from fire).
Sw. Krishnananda
Water (is produced from fire).
Verse #12
Origin of Earth |
ॐ पृथिव्यधिकाररूपशब्दान्तरादिभ्यः ॐ २.३.१२॥ ||
Origin of Earth | oṃ pṛthivyadhikārarūpaśabdāntarādibhyaḥ oṃ 2.3.12.. ||
Origin of Earth | o pthivyadhikararupasabdantaradibhya o 2.3.12.. ||
12. (The word "food" means) earth on the strength of the topic, colour and other Vedic texts.
Sw. Krishnananda
The earth (is meant by the word 'Anna') because of the subject matter, colour and other Sruti texts.
Sw. Krishnananda
The earth (is meant by the word 'Anna') because of the subject matter, colour and other Sruti texts.
Verse #13
Creation from God's Deliberation |
ॐ तदभिध्यानादेव तु तल्लिङ्गात् सः ॐ २.३.१३॥ ||
Creation from God's Deliberation | oṃ tadabhidhyānādeva tu talliṅgāt saḥ oṃ 2.3.13.. ||
Creation from God's Deliberation | o tadabhidhyanadeva tu tallingat sa o 2.3.13.. ||
13. It is He only, who through profound meditation on each thing (created it), as is known from His indicatory marks.
Sw. Krishnananda
But on account of the indicating mark supplied by their reflecting, i.e., by the reflection attributed to the elements, He (i.e., the Lord is the creative principle abiding within the elements).
Sw. Krishnananda
But on account of the indicating mark supplied by their reflecting, i.e., by the reflection attributed to the elements, He (i.e., the Lord is the creative principle abiding within the elements).
Verse #14
Reverse Order of Dissolution |
ॐ विपर्ययेण तु क्रमोऽत उपपद्यते च ॐ २.३.१४॥ ||
Reverse Order of Dissolution | oṃ viparyayeṇa tu kramo'ta upapadyate ca oṃ 2.3.14.. ||
Reverse Order of Dissolution | o viparyayena tu kramo'ta upapadyate ca o 2.3.14.. ||
14. But as compared with this order of creation, the order of dissolution proceeds in a reverse way. This is logical too.
Sw. Krishnananda
The order (in which the elements are indeed withdrawn into Brahman during Pralaya or dissolution) is the reverse of that (i.e., the order in which they are created) and this is reasonable.
Sw. Krishnananda
The order (in which the elements are indeed withdrawn into Brahman during Pralaya or dissolution) is the reverse of that (i.e., the order in which they are created) and this is reasonable.
Verse #15
The Origin of Mind and Intellect |
ॐ अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेन्नाविशेषात् ॐ २.३.१५॥ ||
The Origin of Mind and Intellect | oṃ antarā vijñānamanasī krameṇa talliṅgāditi cennāviśeṣāt oṃ 2.3.15.. ||
The Origin of Mind and Intellect | o antara vijnanamanasi kramena tallingaditi cennavisesat o 2.3.15.. ||
15. If it be contended that the intellect and mind must find accommodation in some order in some intermediate stage, because indicatory marks of their existence are in evidence, then not so, because their presence creates no difference (ie., does not disturb the order of creation or dissolution).
Sw. Krishnananda
If it be said that between (Brahman and the elements) the intellect and the mind (are mentioned, and that therefore their origination and re-absorption are to be placed) somewhere in the series on account of their being inferential signs (whereby the order of the creation of the elements is broken), we say, not so on account of the non-difference (of the intellect and the mind from the elements).
Sw. Krishnananda
If it be said that between (Brahman and the elements) the intellect and the mind (are mentioned, and that therefore their origination and re-absorption are to be placed) somewhere in the series on account of their being inferential signs (whereby the order of the creation of the elements is broken), we say, not so on account of the non-difference (of the intellect and the mind from the elements).
Verse #16
Birth and Death |
ॐ चराचरव्यपाश्रयस्तु स्यात् तद्व्यपदेशो भाक्तः तद्भावभावित्वात् ॐ २.३.१६॥ ||
Birth and Death | oṃ carācaravyapāśrayastu syāt tadvyapadeśo bhāktaḥ tadbhāvabhāvitvāt oṃ 2.3.16.. ||
Birth and Death | o caracaravyapasrayastu syat tadvyapadeso bhakta tadbhavabhavitvat o 2.3.16.. ||
16. The mention of birth and death must be in the primary sense in relation to the moving and the motionless; in relation to the soul it must be in a secondary sense, the application (of such words) being possible when a body is present.
Sw. Krishnananda
But the mention of that (viz., birth and death of the individual soul) is apt only with reference to the bodies of beings moving and non-moving. It is secondary or metaphorical if applied to the soul, as the existence of those terms depends on the existence of that (i.e., the body).
Sw. Krishnananda
But the mention of that (viz., birth and death of the individual soul) is apt only with reference to the bodies of beings moving and non-moving. It is secondary or metaphorical if applied to the soul, as the existence of those terms depends on the existence of that (i.e., the body).
Verse #17
Origin of the Soul |
ॐ नात्मा अश्रुतेर्नित्यत्वाच्च ताभ्यः ॐ २.३.१७॥ ||
Origin of the Soul | oṃ nātmā aśruternityatvācca tābhyaḥ oṃ 2.3.17.. ||
Origin of the Soul | o natma asruternityatvacca tabhya o 2.3.17.. ||
17. The individual soul has no origin; because the Upanishads do not mention this, because its eternality is known from them and (because of other reasons).
Sw. Krishnananda
The individual soul is not (produced), (because) it is not (so) mentioned by the scriptures, and as it is eternal according to them (the Sruti texts).
Sw. Krishnananda
The individual soul is not (produced), (because) it is not (so) mentioned by the scriptures, and as it is eternal according to them (the Sruti texts).
Verse #18
Eternally Conscious Soul |
ॐ ज्ञोऽत एव ॐ २.३.१८॥ ||
Eternally Conscious Soul | oṃ jño'ta eva oṃ 2.3.18.. ||
Eternally Conscious Soul | o jno'ta eva o 2.3.18.. ||
18. The soul is eternally a cognizer for this very reason (of being free from origin and dissolution).
Sw. Krishnananda
For this very reason (viz., that it is not created), (the individual soul is) intelligence (itself).
Sw. Krishnananda
For this very reason (viz., that it is not created), (the individual soul is) intelligence (itself).
Verse #19
Soul's Dimensions |
ॐ युक्तेश्च ॐ २.३.१९॥ ||
Soul's Dimensions | oṃ yukteśca oṃ 2.3.19.. ||
Soul's Dimensions | o yuktesca o 2.3.19.. ||
19. (The individual soul must be atomic in dimension owing to the mention in the Vedas) of its departure from the body, going (to the next world by following a course) and coming back (from there).
Sw. Krishnananda
(On account of the scriptural declarations) of (the soul's) passing out, going, and returning (the soul is not infinite in size; it is of atomic size).
Sw. Krishnananda
(On account of the scriptural declarations) of (the soul's) passing out, going, and returning (the soul is not infinite in size; it is of atomic size).
Verse #20
ॐ उत्क्रान्तिगत्यागतीनाम् ॐ |
२.३.२०॥ ||
oṃ utkrāntigatyāgatīnām oṃ ||
o utkrantigatyagatinam o ||
20. (The soul's atomicity stands confirmed) owing to the relation of one's own soul with the latter two facts (viz., following of a course and coming back).
Sw. Krishnananda
And on account of the latter two (i.e., going and returning) being connected with their soul (i.e., agent), (the soul is of atomic size).
Sw. Krishnananda
And on account of the latter two (i.e., going and returning) being connected with their soul (i.e., agent), (the soul is of atomic size).
Verse #21
ॐ स्वात्मना चोत्तरयोः ॐ |
२.३.२१॥ ||
oṃ svātmanā cottarayoḥ oṃ ||
o svatmana cottarayo o ||
21. If it be objected that the soul is not atomic because its size is heard of as not being so, we reply, no, since that context relates to the other (ie., the supreme Self).
Sw. Krishnananda
If it be said that (the soul is) not atomic, as the scriptures state it to be otherwise, (i.e., all-pervading), (we say) not so, because (the one) other than the individual soul (i.e., the Supreme Brahman or the Highest Self) is the subject matter (of those passages).
Sw. Krishnananda
If it be said that (the soul is) not atomic, as the scriptures state it to be otherwise, (i.e., all-pervading), (we say) not so, because (the one) other than the individual soul (i.e., the Supreme Brahman or the Highest Self) is the subject matter (of those passages).
Verse #22
ॐ नाणुरतत् श्रुतेरिति चेन्न इतराधिकारात् ॐ |
२.३.२२॥ ||
oṃ nāṇuratat śruteriti cenna itarādhikārāt oṃ ||
o nanuratat sruteriti cenna itaradhikarat o ||
22. And the individual soul is atomic because of the direct Upanishadic use of the word as well as mention of infinitesimality.
Sw. Krishnananda
And on account of direct statements (of the Sruti texts as to the atomic size) and infinitesimal measure (the soul is atomic).
Sw. Krishnananda
And on account of direct statements (of the Sruti texts as to the atomic size) and infinitesimal measure (the soul is atomic).
Verse #23
ॐ स्वशब्दोन्मानाभ्यां च ॐ |
२.३.२३॥ ||
oṃ svaśabdonmānābhyāṃ ca oṃ ||
o svasabdonmanabhya ca o ||
23. (The soul's atomicity and its feeling over the whole body involve) no contradiction, just as in the case (of a drop) of sandal paste.
Sw. Krishnananda
There is no contradiction as in the case of sandal paste.
Sw. Krishnananda
There is no contradiction as in the case of sandal paste.
Verse #24
ॐ अविरोधश्चन्दनवत् ॐ |
२.३.२४॥ ||
oṃ avirodhaścandanavat oṃ ||
o avirodhascandanavat o ||
24. If it be objected that (the argument holds good in the case of sandal paste) owing to its peculiarity of position, (but that is not evident in the case of the soul), then we say, no, (a peculiar location) for the soul is admitted in the Upanishads, for it exists in the heart.
Sw. Krishnananda
If it be said (that the two cases are not parallel), on account of the specialisation of abode (present in the case of the sandal-ointment, absent in the case of the soul), we deny that, on account of the acknowledgement (by scripture, of a special place of the soul), viz., within the heart.
Sw. Krishnananda
If it be said (that the two cases are not parallel), on account of the specialisation of abode (present in the case of the sandal-ointment, absent in the case of the soul), we deny that, on account of the acknowledgement (by scripture, of a special place of the soul), viz., within the heart.
Verse #25
ॐ अवस्थितिवैशेष्यादिति चेन्नाभ्युपगमाद्धृद्धि हि ॐ |
२.३.२५॥ ||
oṃ avasthitivaiśeṣyāditi cennābhyupagamāddhṛddhi hi oṃ ||
o avasthitivaisesyaditi cennabhyupagamaddhddhi hi o ||
25. Or on the analogy of what is seen in the world, (the soul may pervade the whole body) through its attribute (of sentience).
Sw. Krishnananda
Or on account of (its) quality (viz., intelligence), as in cases of ordinary experience (such as in the case of a lamp by its light).
Sw. Krishnananda
Or on account of (its) quality (viz., intelligence), as in cases of ordinary experience (such as in the case of a lamp by its light).
Verse #26
ॐ गुणाद्वाऽऽलोकवत् ॐ |
२.३.२६॥ ||
oṃ guṇādvā''lokavat oṃ ||
o gunadva''lokavat o ||
26. (The quality of sentience can have) separate existence like smell.
Sw. Krishnananda
The extension (of the quality of intelligence) beyond (the soul in which it inheres) is like the odour (which extends beyond the fragrant object).
Sw. Krishnananda
The extension (of the quality of intelligence) beyond (the soul in which it inheres) is like the odour (which extends beyond the fragrant object).
Verse #27
ॐ व्यतिरेको गन्धवत् तथा च दर्शयति ॐ |
२.३.२७॥ ||
oṃ vyatireko gandhavat tathā ca darśayati oṃ ||
o vyatireko gandhavat tatha ca darsayati o ||
27. And the Upanishad also show this.
Sw. Krishnananda
Thus also, (the Sruti) shows or declares.
Sw. Krishnananda
Thus also, (the Sruti) shows or declares.
Verse #28
ॐ पृथगुपदेशात् ॐ |
२.३.२८॥ ||
oṃ pṛthagupadeśāt oṃ ||
o pthagupadesat o ||
28. (The soul and its intelligence are separate), since they are taught separately (in the Upanishads).
Sw. Krishnananda
On account of the separate teaching (of the Sruti) (that the soul pervades the body on account of its quality of intelligence).
Sw. Krishnananda
On account of the separate teaching (of the Sruti) (that the soul pervades the body on account of its quality of intelligence).
Verse #29
ॐ तद्गुणसारत्वात्तु तद्व्यपदेशः प्राज्ञवत् ॐ |
२.३.२९॥ ||
oṃ tadguṇasāratvāttu tadvyapadeśaḥ prājñavat oṃ ||
o tadgunasaratvattu tadvyapadesa prajnavat o ||
29. But the soul comes to have such appellations because of the dominance of the modes of that intellect; this is just as in the case of the supreme Self.
Sw. Krishnananda
But that declaration (as to the atomic size of the soul) is on account of its having for its essence the qualities of that (viz., the Buddhi), as in the case of the intelligent Lord (Saguna Brahman).
Sw. Krishnananda
But that declaration (as to the atomic size of the soul) is on account of its having for its essence the qualities of that (viz., the Buddhi), as in the case of the intelligent Lord (Saguna Brahman).
Verse #30
ॐ यावदात्मभावित्वाच्च न दोषस्तद्दर्शनात् ॐ |
२.३.३०॥ ||
oṃ yāvadātmabhāvitvācca na doṣastaddarśanāt oṃ ||
o yavadatmabhavitvacca na dosastaddarsanat o ||
30. And because the contact between the soul and the intellect persists so long as the worldly state of the soul continues, there can be no defect, for this is what is met with in the scriptures.
Sw. Krishnananda
And there is no defect or fault in what has been said in the previous Sutra (as the conjunction of the soul with the intellect exists) so long as the soul (in its relative aspect) exists; because it is so seen (in the scriptures).
Sw. Krishnananda
And there is no defect or fault in what has been said in the previous Sutra (as the conjunction of the soul with the intellect exists) so long as the soul (in its relative aspect) exists; because it is so seen (in the scriptures).
Verse #31
ॐ पुंस्त्वादिवत्त्वस्य सतोऽभिव्यक्तियोगात् ॐ |
२.३.३१॥ ||
oṃ puṃstvādivattvasya sato'bhivyaktiyogāt oṃ ||
o pustvadivattvasya sato'bhivyaktiyogat o ||
31. Rather because that contact (with the intellect etc.,) which remains latent (in sleep and dissolution) can become manifest (during waking and creation) like manhood etc., (from boyhood etc.,).
Sw. Krishnananda
On account of the appropriateness of the manifestation of that (connection) which exists (potentially) like virile power, etc.
Sw. Krishnananda
On account of the appropriateness of the manifestation of that (connection) which exists (potentially) like virile power, etc.
Verse #32
ॐ नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो वाऽन्यथा ॐ |
२.३.३२॥ ||
oṃ nityopalabdhyanupalabdhiprasaṅgo'nyataraniyamo vā'nyathā oṃ ||
o nityopalabdhyanupalabdhiprasango'nyataraniyamo va'nyatha o ||
32. Else (if the existence of the internal organ be not admitted) there will be the possibility of either constant perception or non-perception or it will have to be admitted that either of the powers (of the soul or of the organs) becomes (suddenly) debarred (or delimited or lost).
Sw. Krishnananda
Otherwise (if no intellect existed) there would result either constant perception or constant non-perception, or else a limitation of either of the two (i.e., of the soul or of the senses).
Sw. Krishnananda
Otherwise (if no intellect existed) there would result either constant perception or constant non-perception, or else a limitation of either of the two (i.e., of the soul or of the senses).
Verse #33
Soul as Agent |
ॐ कर्ता शास्त्रार्थवत्त्वात् ॐ २.३.३३॥ ||
Soul as Agent | oṃ kartā śāstrārthavattvāt oṃ 2.3.33.. ||
Soul as Agent | o karta sastrarthavattvat o 2.3.33.. ||
33. The individual soul must be an agent, for thus alone the scriptures become purposeful.
Sw. Krishnananda
(The soul is) an agent on account of the scripture having a purport thereby.
Sw. Krishnananda
(The soul is) an agent on account of the scripture having a purport thereby.
Verse #34
ॐ विहारोपदेशात् ॐ |
२.३.३४॥ ||
oṃ vihāropadeśāt oṃ ||
o viharopadesat o ||
34. (The soul is an agent) because there are teachings about its roaming.
Sw. Krishnananda
And on account of (the Sruti) teaching (its) wandering about.
Sw. Krishnananda
And on account of (the Sruti) teaching (its) wandering about.
Verse #35
ॐ उपादानात् ॐ |
२.३.३५॥ ||
oṃ upādānāt oṃ ||
o upadanat o ||
35. (The soul is an agent) because of its taking up (the organs).
Sw. Krishnananda
(Also it is a doer) on account of its taking the organs.
Sw. Krishnananda
(Also it is a doer) on account of its taking the organs.
Verse #36
ॐ व्यपदेशाच्च क्रियायां न चेन्निर्देशविपर्ययः ॐ |
२.३.३६॥ ||
oṃ vyapadeśācca kriyāyāṃ na cennirdeśaviparyayaḥ oṃ ||
o vyapadesacca kriyaya na cennirdesaviparyaya o ||
36. And the soul is an agent because of the mention (as such) in respect of action; were it not so, there would have been a contrary indication.
Sw. Krishnananda
(The soul is an agent) also because it is designated as such with regard to actions; if it were not so, there would be a change of designation.
Sw. Krishnananda
(The soul is an agent) also because it is designated as such with regard to actions; if it were not so, there would be a change of designation.
Verse #37
ॐ उपलब्धिवदनियमः ॐ |
२.३.३७॥ ||
oṃ upalabdhivadaniyamaḥ oṃ ||
o upalabdhivadaniyama o ||
37. As in the case of perception (there is no uniformity), so also there is no uniformity (in the case of action).
Sw. Krishnananda
As in the case of perception (there is) no rule (here also).
Sw. Krishnananda
As in the case of perception (there is) no rule (here also).
Verse #38
ॐ शक्तिविपर्ययात् ॐ |
२.३.३८॥ ||
oṃ śaktiviparyayāt oṃ ||
o saktiviparyayat o ||
38. (The soul must be an agent), for (if the intellect be so), it will lead to a reversal of power.
Sw. Krishnananda
On account of the reversal of power (of the Buddhi).
Sw. Krishnananda
On account of the reversal of power (of the Buddhi).
Verse #39
ॐ समाध्यभावाछ ॐ |
२.३.३९॥ ||
oṃ samādhyabhāvācha oṃ ||
o samadhyabhavacha o ||
39. And (the soul must be an agent) because (a contrary supposition will) lead to a negation of deep meditation (on God).
Sw. Krishnananda
And on account of the impossibility of Samadhi.
Sw. Krishnananda
And on account of the impossibility of Samadhi.
Verse #40
The Soul under Two Conditions |
ॐ यथा च तक्षोभयथा ॐ २.३.४०॥ ||
The Soul under Two Conditions | oṃ yathā ca takṣobhayathā oṃ 2.3.40.. ||
The Soul under Two Conditions | o yatha ca taksobhayatha o 2.3.40.. ||
40. And (rather) this is like the carpenter existing under both conditions.
Sw. Krishnananda
And as the carpenter is both.
Sw. Krishnananda
And as the carpenter is both.
Verse #41
Soul's Agentship Derived from God |
ॐ परात्तु तच्छ्रुतेः ॐ २.३.४१॥ ||
Soul's Agentship Derived from God | oṃ parāttu tacchruteḥ oṃ 2.3.41.. ||
Soul's Agentship Derived from God | o parattu tacchrute o 2.3.41.. ||
41. But the agentship (of the individual soul) is derived from God, for that is what is stated in the Vedic texts.
Sw. Krishnananda
But (even) that (agency of the soul) is from the Supreme Lord, so declares the Sruti.
Sw. Krishnananda
But (even) that (agency of the soul) is from the Supreme Lord, so declares the Sruti.
Verse #42
ॐ कृतप्रयत्नोपेक्षस्तु विहितप्रतिषिद्धावैयर्थ्यादिभ्यः ॐ |
२.३.४२॥ ||
oṃ kṛtaprayatnopekṣastu vihitapratiṣiddhāvaiyarthyādibhyaḥ oṃ ||
o ktaprayatnopeksastu vihitapratisiddhavaiyarthyadibhya o ||
42. (God is), however, dependent on the efforts made, so that injunctions and prohibitions may not become meaningless and other defects may not arise.
Sw. Krishnananda
But (the Lord's making the soul act) depends on the works done (by it), for otherwise there will be uselessness of the scriptural injunctions and prohibitions.
Sw. Krishnananda
But (the Lord's making the soul act) depends on the works done (by it), for otherwise there will be uselessness of the scriptural injunctions and prohibitions.
Verse #43
Relation of Soul and God |
ॐ अंशो नानाव्यपदेशादन्यथा चापि दाशकितवादित्वमधीयत एके ॐ २.३.४३॥ ||
Relation of Soul and God | oṃ aṃśo nānāvyapadeśādanyathā cāpi dāśakitavāditvamadhīyata eke oṃ 2.3.43.. ||
Relation of Soul and God | o aso nanavyapadesadanyatha capi dasakitavaditvamadhiyata eke o 2.3.43.. ||
43. (The individual souls are) parts of God because of the mention that they are different, also because some read otherwise of (Brahman's) identity with fishermen, slaves, gamblers and others.
Sw. Krishnananda
(The soul is) a part of the Lord on account of difference (between the two) being declared and otherwise also (i.e., as non-different from Brahman); because in some (Vedic texts) (Brahman) is spoken of as being fishermen, knaves, etc.
Sw. Krishnananda
(The soul is) a part of the Lord on account of difference (between the two) being declared and otherwise also (i.e., as non-different from Brahman); because in some (Vedic texts) (Brahman) is spoken of as being fishermen, knaves, etc.
Verse #44
ॐ मन्त्रवर्णात् ॐ |
२.३.४४॥ ||
oṃ mantravarṇāt oṃ ||
o mantravarnat o ||
44. This follows from the words of the mantras also.
Sw. Krishnananda
Also from the words of the Mantra (it is known that the soul is a part of the Lord).
Sw. Krishnananda
Also from the words of the Mantra (it is known that the soul is a part of the Lord).
Verse #45
ॐ अपि स्मर्यते ॐ |
२.३.४५॥ ||
oṃ api smaryate oṃ ||
o api smaryate o ||
45. And this is also stated in the Smriti (Gita).
Sw. Krishnananda
And it is so stated in the Smriti.
Sw. Krishnananda
And it is so stated in the Smriti.
Verse #46
ॐ प्रकाशादिवन्नैवं परः ॐ |
२.३.४६॥ ||
oṃ prakāśādivannaivaṃ paraḥ oṃ ||
o prakasadivannaiva para o ||
46. The Supreme Self is not so (touched by the suffering of the individual soul), even as light etc., are not (affected by the things that condition them).
Sw. Krishnananda
The Supreme Lord is not (affected by pleasure and pain) like this (individual soul) just as light (is unaffected by the shaking of its reflections).
Sw. Krishnananda
The Supreme Lord is not (affected by pleasure and pain) like this (individual soul) just as light (is unaffected by the shaking of its reflections).
Verse #47
ॐ स्मरन्ति च ॐ |
२.३.४७॥ ||
oṃ smaranti ca oṃ ||
o smaranti ca o ||
47. They say so in the Smritis and (the Upanishads declare thus).
Sw. Krishnananda
The Smritis also state (that).
Sw. Krishnananda
The Smritis also state (that).
Verse #48
ॐ अनुज्ञापरिहारौ देहसम्बन्धाज्ज्योतिरादिवत् ॐ |
२.३.४८॥ ||
oṃ anujñāparihārau dehasambandhājjyotirādivat oṃ ||
o anujnapariharau dehasambandhajjyotiradivat o ||
48. Injunction and prohibition become effective owing to physical association, just as it is in the case of light etc.
Sw. Krishnananda
Injunctions and prohibitions (are possible) on account of the connection (of the Self) with the body, as in the case of light, etc.
Sw. Krishnananda
Injunctions and prohibitions (are possible) on account of the connection (of the Self) with the body, as in the case of light, etc.
Verse #49
ॐ असन्ततेश्चाव्यतिकरः ॐ |
२.३.४९॥ ||
oṃ asantateścāvyatikaraḥ oṃ ||
o asantatescavyatikara o ||
49. And there is no intermixture (of actions and results), since the soul has no connection with all (the bodies).
Sw. Krishnananda
And on account of the non-extension (of the soul beyond its own body) there is no confusion (of results of actions).
Sw. Krishnananda
And on account of the non-extension (of the soul beyond its own body) there is no confusion (of results of actions).
Verse #50
ॐ आभास एव च ॐ |
२.३.५०॥ ||
oṃ ābhāsa eva ca oṃ ||
o abhasa eva ca o ||
50. And (the individual soul) is only a reflection (of the supreme Self) to be sure.
Sw. Krishnananda
And (the individual soul is) only a reflection (of Paramatman or the Supreme Lord).
Sw. Krishnananda
And (the individual soul is) only a reflection (of Paramatman or the Supreme Lord).
Verse #51
ॐ अदृष्टानियमात् ॐ |
२.३.५१॥ ||
oṃ adṛṣṭāniyamāt oṃ ||
o adstaniyamat o ||
51. (Even the unseen potential results of works cannot regulate individual allocation), since the unseen potential results (themselves) cannot be allocated thus.
Sw. Krishnananda
There being no fixity about the unseen principle (there would result confusion of works and their effects for those who believe in many souls, each all-pervading).
Sw. Krishnananda
There being no fixity about the unseen principle (there would result confusion of works and their effects for those who believe in many souls, each all-pervading).
Verse #52
ॐ अभिसन्ध्यादिष्वपि चैवम् ॐ |
२.३.५२॥ ||
oṃ abhisandhyādiṣvapi caivam oṃ ||
o abhisandhyadisvapi caivam o ||
52. And the same (defect springs up) even in the case of resolves etc.,
Sw. Krishnananda
And this is also the case in resolutions, etc.
Sw. Krishnananda
And this is also the case in resolutions, etc.
Verse #53
ॐ प्रदेशादिति चेन्नान्तर्भावात् ॐ |
२.३.५३॥ |
इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु द्वितीयाध्यायस्य तृतीयः पादः समाप्तः ||
oṃ pradeśāditi cennāntarbhāvāt oṃ ||
o pradesaditi cennantarbhavat o ||
53. If it be said that this (individual allocation of pleasure and pain) can be possible in accordance with the separate part (of each soul in each body), then it cannot be so, because of all (the omnipresent souls) getting included in all (the bodies).
Sw. Krishnananda
If it be said (that the distinction of pleasure and pain etc., results) from (the difference of) place, (we say) not so, on account of the self being in all bodies.
Sw. Krishnananda
If it be said (that the distinction of pleasure and pain etc., results) from (the difference of) place, (we say) not so, on account of the self being in all bodies.