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 9: 3.1
3.1
Verse #1
Departure from the Body |
अथ तृतीयोऽध्यायः॥ ॐ तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् ॐ ३.१.१॥ ||
Departure from the Body | atha iti oṃ tadantarapratipattau raṃhati sampariṣvaktaḥ praśnanirūpaṇābhyām oṃ 3.1.1.. ||
Departure from the Body | atha iti o tadantarapratipattau rahati samparisvakta prasnanirupanabhyam o 3.1.1.. ||
1. In the matter of obtaining the next one (ie., body), the individual soul moves out enveloped (by the subtle elements), for so it is known from the question and its solution.
Sw. Krishnananda
In order to obtain another body (the soul) goes enveloped (by subtle elements) (as appears from) the question and explanation (in the scripture, Chhandogya).
Sw. Krishnananda
In order to obtain another body (the soul) goes enveloped (by subtle elements) (as appears from) the question and explanation (in the scripture, Chhandogya).
Verse #2
ॐ त्र्यात्मकत्वात्तु भूयस्त्वात् ॐ |
३.१.२॥ ||
oṃ tryātmakatvāttu bhūyastvāt oṃ ||
o tryatmakatvattu bhuyastvat o ||
2. But the soul is not enveloped by water alone, since water has three components; water is mentioned because of its pre-ponderance.
Sw. Krishnananda
On account of water consisting of three (elements) (the soul is enveloped by all these elements and not merely water); but (water alone is mentioned in the text) on account of its preponderance (in the human body).
Sw. Krishnananda
On account of water consisting of three (elements) (the soul is enveloped by all these elements and not merely water); but (water alone is mentioned in the text) on account of its preponderance (in the human body).
Verse #3
ॐ प्राणगतेश्च ॐ |
३.१.३॥ ||
oṃ prāṇagateśca oṃ ||
o pranagatesca o ||
3. And from the going out of the organs (it follows that the elements also move out).
Sw. Krishnananda
And because of the going out of the Pranas (the sense organs) with the soul, the elements also accompany the soul.
Sw. Krishnananda
And because of the going out of the Pranas (the sense organs) with the soul, the elements also accompany the soul.
Verse #4
ॐ अग्न्यादिगतिश्रुतेरिति चेन्न भाक्तत्वात् ॐ |
३.१.४॥ ||
oṃ agnyādigatiśruteriti cenna bhāktatvāt oṃ ||
o agnyadigatisruteriti cenna bhaktatvat o ||
4. If it be objected (that the organs do not accompany the soul at the time of death) since the Upanishadic texts mention their entry into the (deities) Fire and others, then we say, not so, for that is said in a secondary sense.
Sw. Krishnananda
If it be said (that the Pranas or the organs do not follow the soul) on account of the scriptural statements as to entering into Agni, etc., (we say) not so, on account of its being so said in a secondary sense (or metaphorical nature of these statements).
Sw. Krishnananda
If it be said (that the Pranas or the organs do not follow the soul) on account of the scriptural statements as to entering into Agni, etc., (we say) not so, on account of its being so said in a secondary sense (or metaphorical nature of these statements).
Verse #5
ॐ प्रथमेऽश्रवणादिति चेन्न ता एव ह्युपपत्तेः ॐ |
३.१.५॥ ||
oṃ prathame'śravaṇāditi cenna tā eva hyupapatteḥ oṃ ||
o prathame'sravanaditi cenna ta eva hyupapatte o ||
5. If it be objected (that water does not come to be known as man), since it is not heard of in the first instance, then not so, for on logical grounds, water itself is meant.
Sw. Krishnananda
If it be objected on the ground of water not being mentioned in the first of the oblations, we say not so, because that (water) only is verily meant by the word "Sraddha" because that is the most appropriate meaning of the word in that passage.
Sw. Krishnananda
If it be objected on the ground of water not being mentioned in the first of the oblations, we say not so, because that (water) only is verily meant by the word "Sraddha" because that is the most appropriate meaning of the word in that passage.
Verse #6
ॐ अश्रुतत्वादिति चेन्नेष्टादिकारिणां प्रतीतेः ॐ |
३.१.६॥ ||
oṃ aśrutatvāditi cenneṣṭādikāriṇāṃ pratīteḥ oṃ ||
o asrutatvaditi cennestadikarina pratite o ||
6. If it be argued (that the soul does not depart enveloped by water) since it is not mentioned thus in the Upanishads, then not so, for it is perceived to be so in the case of those who perform sacrifices etc., (ie., it can be verified by what happens to the sacrificers).
Sw. Krishnananda
If it be said that on account of (the soul) not being stated in the Sruti (the soul does not depart enveloped by water, etc.) (we say) not so, because it is understood (from the scriptures) that the Jivas who perform sacrifices and other good works (alone go to heaven).
Sw. Krishnananda
If it be said that on account of (the soul) not being stated in the Sruti (the soul does not depart enveloped by water, etc.) (we say) not so, because it is understood (from the scriptures) that the Jivas who perform sacrifices and other good works (alone go to heaven).
Verse #7
ॐ भाक्तं वाऽनात्मवित्त्वात् तथा हि दर्शयति ॐ |
३.१.७॥ ||
oṃ bhāktaṃ vā'nātmavittvāt tathā hi darśayati oṃ ||
o bhakta va'natmavittvat tatha hi darsayati o ||
7. Or rather the statement (that the souls become the food of gods) is made in a metaphorical sense on account of their non-realization of the Self. For the Upanishad shows the same.
Sw. Krishnananda
But (the souls' being the food of the gods in heaven is used) in a secondary or metaphorical sense, on account of their not knowing the Self because the Sruti declares like that.
Sw. Krishnananda
But (the souls' being the food of the gods in heaven is used) in a secondary or metaphorical sense, on account of their not knowing the Self because the Sruti declares like that.
Verse #8
Return of the Souls |
ॐ कृतात्ययेऽनुशयवान् दृष्टस्मृतिभ्याम् ॐ ३.१.८॥ ||
Return of the Souls | oṃ kṛtātyaye'nuśayavān dṛṣṭasmṛtibhyām oṃ 3.1.8.. ||
Return of the Souls | o ktatyaye'nusayavan dstasmtibhyam o 3.1.8.. ||
8. After the actions are exhausted, the soul returns together with (the residual) karma, as is known from the Upanishads and Smritis, along the path followed (by it) while going as also differently.
Sw. Krishnananda
On the exhaustion of good work the soul returns to the earth with a remainder of the Karmas, as can be understood from direct statement in Sruti and Smriti, by the same route through which he ascended after death and differently too.
Sw. Krishnananda
On the exhaustion of good work the soul returns to the earth with a remainder of the Karmas, as can be understood from direct statement in Sruti and Smriti, by the same route through which he ascended after death and differently too.
Verse #9
ॐ चरणादिति चेन्नोपलक्षणार्थेति कार्ष्णाजनिः ॐ |
३। |
१। |
९॥ ||
oṃ caraṇāditi cennopalakṣaṇārtheti kārṣṇājaniḥ oṃ ||
o caranaditi cennopalaksanartheti karsnajani o ||
9. If it be contended that (the soul gets its rebirth) owing to conduct (and not residual karma), then according to Karsnajini, it is not so, that (Upanishadic passage) being used suggestively (for residual karma).
Sw. Krishnananda
If it be objected that on account of conduct (the assumption of the remnant of Karma, Anusaya is not necessary for rebirth on earth), (we say) not so (because the word 'conduct' is used) to signify indirectly (the remainder). So Karshnajini thinks.
Sw. Krishnananda
If it be objected that on account of conduct (the assumption of the remnant of Karma, Anusaya is not necessary for rebirth on earth), (we say) not so (because the word 'conduct' is used) to signify indirectly (the remainder). So Karshnajini thinks.
Verse #10
ॐ आनर्थक्यमिति चेन्न तदपेक्षत्वात् ॐ |
३। |
१। |
१०॥ ||
oṃ ānarthakyamiti cenna tadapekṣatvāt oṃ ||
o anarthakyamiti cenna tadapeksatvat o ||
10. If it be objected that (in that case) conduct will cease to have any usefulness, then it is not so, because karma is dependent on that conduct.
Sw. Krishnananda
If it be said (by such interpretation of the word 'conduct' – good conduct would become) purposeless, (we say) not so, on account of (Karma) being dependent on that (good conduct).
Sw. Krishnananda
If it be said (by such interpretation of the word 'conduct' – good conduct would become) purposeless, (we say) not so, on account of (Karma) being dependent on that (good conduct).
Verse #11
ॐ सुकृतदुष्कृते एवेति तु बादरिः ॐ |
३। |
१। |
११॥ ||
oṃ sukṛtaduṣkṛte eveti tu bādariḥ oṃ ||
o suktaduskte eveti tu badari o ||
11. But (the teacher) Badari thinks that good and bad works themselves are meant (by the word carana).
Sw. Krishnananda
But conduct (Charana) means merely good and evil works; thus the sage Baadari thinks.
Sw. Krishnananda
But conduct (Charana) means merely good and evil works; thus the sage Baadari thinks.
Verse #12
Fate of Evil-doers |
ॐ अनिष्टादिकारिणामपि च श्रुतम् ॐ ३।१।१२॥ ||
Fate of Evil-doers | oṃ aniṣṭādikāriṇāmapi ca śrutam oṃ 3.1.12.. ||
Fate of Evil-doers | o anistadikarinamapi ca srutam o 3.1.12.. ||
12. It is known from the Vedic texts that (the moon is the goal) even for the performers of unholy acts etc., as well.
Sw. Krishnananda
The Sruti declares that the non-performers of sacrifices, etc., also (go to the world of moon).
Sw. Krishnananda
The Sruti declares that the non-performers of sacrifices, etc., also (go to the world of moon).
Verse #13
ॐ संयमने त्वनुभूयेतरेषामारोहावरोहौ तद्गतिदर्शनात् ॐ |
३। |
१। |
१३॥ ||
oṃ saṃyamane tvanubhūyetareṣāmārohāvarohau tadgatidarśanāt oṃ ||
o sayamane tvanubhuyetaresamarohavarohau tadgatidarsanat o ||
13. (Vedantin): But as for others (they have their descent) after suffering in the abode of Death; (thus occur their) ascent and descent, for their course is met with in the Upanishads.
Sw. Krishnananda
But of others, (i.e., those who have not performed sacrifices, etc.) the ascent is to the abode of Yama and after having experienced (the results of their evil deeds) they come down to the earth; as such a course is declared by the Sruti.
Sw. Krishnananda
But of others, (i.e., those who have not performed sacrifices, etc.) the ascent is to the abode of Yama and after having experienced (the results of their evil deeds) they come down to the earth; as such a course is declared by the Sruti.
Verse #14
ॐ स्मरन्ति च ॐ |
३। |
१। |
१४॥ ||
oṃ smaranti ca oṃ ||
o smaranti ca o ||
14. And they mention this in the Smritis.
Sw. Krishnananda
The Smritis also declare thus.
Sw. Krishnananda
The Smritis also declare thus.
Verse #15
ॐ अपि सप्त ॐ |
३। |
१। |
१५॥ ||
oṃ api sapta oṃ ||
o api sapta o ||
15. And (they are mentioned as) seven (hells in the Puranas).
Sw. Krishnananda
Moreover there are seven (hells).
Sw. Krishnananda
Moreover there are seven (hells).
Verse #16
ॐ तत्रापि च तद्व्यापारादविरोधः ॐ |
३। |
१। |
१६॥ ||
oṃ tatrāpi ca tadvyāpārādavirodhaḥ oṃ ||
o tatrapi ca tadvyaparadavirodha o ||
16. Since Death's control extends even there, no contradiction can arise.
Sw. Krishnananda
And on account of his (Yama's) control even there (in those hells) is no contradiction.
Sw. Krishnananda
And on account of his (Yama's) control even there (in those hells) is no contradiction.
Verse #17
ॐ विद्याकर्मणोरिति तु प्रकृतत्वात् ॐ |
३। |
१। |
१७॥ ||
oṃ vidyākarmaṇoriti tu prakṛtatvāt oṃ ||
o vidyakarmanoriti tu praktatvat o ||
17. But (by the expression "of these two paths") what is meant is "of knowledge (ie., meditation) and action", for that is the topic under discussion.
Sw. Krishnananda
But (the reference is to the two roads) of knowledge and work, those two being under discussion.
Sw. Krishnananda
But (the reference is to the two roads) of knowledge and work, those two being under discussion.
Verse #18
ॐ न तृतीये तथोपलब्धेः ॐ |
३। |
१। |
१८॥ ||
oṃ na tṛtīye tathopalabdheḥ oṃ ||
o na ttiye tathopalabdhe o ||
18. (The specification about the number of oblations) is not applicable in the case of the third state, this being noticeable (in the Upanishad).
Sw. Krishnananda
Not in (the case of) a third place, as it is thus declared in the scriptures.
Sw. Krishnananda
Not in (the case of) a third place, as it is thus declared in the scriptures.
Verse #19
ॐ स्मर्यतेऽपि च लोके ॐ |
३। |
१। |
१९॥ ||
oṃ smaryate'pi ca loke oṃ ||
o smaryate'pi ca loke o ||
19. Moreover, there are records in the Smritis (of birth without parentage) as also in the Mahabharata etc., and there is popular belief as well.
Sw. Krishnananda
And (moreover the) Smritis have recorded also (that) in this world (there had been cases of birth without the course of five oblations).
Sw. Krishnananda
And (moreover the) Smritis have recorded also (that) in this world (there had been cases of birth without the course of five oblations).
Verse #20
ॐ दर्शनाच्च ॐ |
३। |
१। |
२०॥ ||
oṃ darśanācca oṃ ||
o darsanacca o ||
20. Moreover, it is seen (that creatures are born without the five oblations).
Sw. Krishnananda
Also on account of observation.
Sw. Krishnananda
Also on account of observation.
Verse #21
ॐ तृतीये शब्दावरोधः संशोकजस्य ॐ |
३। |
१। |
२१॥ ||
oṃ tṛtīye śabdāvarodhaḥ saṃśokajasya oṃ ||
o ttiye sabdavarodha sasokajasya o ||
21. Life springing from moisture is included in the third term (plant life).
Sw. Krishnananda
The third term (i.e. plant life) includes that which springs from heat and moisture.
Sw. Krishnananda
The third term (i.e. plant life) includes that which springs from heat and moisture.
Verse #22
Similarity with Space etc., during Descent |
ॐ तत्स्वाभाव्यापत्तिरुपपत्तेः ॐ ३।१।२२॥ ||
Similarity with Space etc., during Descent | oṃ tatsvābhāvyāpattirupapatteḥ oṃ 3.1.22.. ||
Similarity with Space etc., during Descent | o tatsvabhavyapattirupapatte o 3.1.22.. ||
22. (The descending soul) attains similarity (with space, air, etc.,); for that is reasonable.
Sw. Krishnananda
(The soul when coming down from the sphere of moon) attains similarity of nature with them, (i.e., with ether, air, etc.,) as this only is possible.
Sw. Krishnananda
(The soul when coming down from the sphere of moon) attains similarity of nature with them, (i.e., with ether, air, etc.,) as this only is possible.
Verse #23
Intervening Period of Descent |
ॐ नातिचिरेण विशेषात् ॐ ३।१।२३॥ ||
Intervening Period of Descent | oṃ nāticireṇa viśeṣāt oṃ 3.1.23.. ||
Intervening Period of Descent | o naticirena visesat o 3.1.23.. ||
23. (The descent of the soul from one state to another takes place) not after long intervals, (as is known) on the authority of a specific statement (in the Upanishad).
Sw. Krishnananda
(The soul passes through the stages of its descent) in a not very long time; on account of the special statement.
Sw. Krishnananda
(The soul passes through the stages of its descent) in a not very long time; on account of the special statement.
Verse #24
The Souls in Plants and Thereafter |
ॐ अन्याधिष्ठिते पूर्ववदभिलापात् ॐ ३।१।२४॥ ||
The Souls in Plants and Thereafter | oṃ anyādhiṣṭhite pūrvavadabhilāpāt oṃ 3.1.24.. ||
The Souls in Plants and Thereafter | o anyadhisthite purvavadabhilapat o 3.1.24.. ||
24. As in the earlier stages, so also (in the later stages) the soul merely resides in paddy etc., that are already inhabited by other souls, for so it is declared.
Sw. Krishnananda
(The descending soul enters) into (plants) animated other (souls), as in the previous cases, on account of scriptural declaration.
Sw. Krishnananda
(The descending soul enters) into (plants) animated other (souls), as in the previous cases, on account of scriptural declaration.
Verse #25
ॐ अशुद्धमिति चेन्न शब्दात् ॐ |
३। |
१। |
२५॥ ||
oṃ aśuddhamiti cenna śabdāt oṃ ||
o asuddhamiti cenna sabdat o ||
25. If it be argued that rites (invoking killing of animals) are unholy, we say, no, since they are sanctioned by scriptures.
Sw. Krishnananda
If it be said that (sacrificial work is) unholy, (we say) not so, on account of scriptural authority.
Sw. Krishnananda
If it be said that (sacrificial work is) unholy, (we say) not so, on account of scriptural authority.
Verse #26
ॐ रेतः सिग्योगोऽथ ॐ |
३। |
१। |
२६॥ ||
oṃ retaḥ sigyogo'tha oṃ ||
o reta sigyogo'tha o ||
26. Then (the soul) gets connected with an inseminator.
Sw. Krishnananda
Then (the soul gets) connected with him who performs the act of generation.
Sw. Krishnananda
Then (the soul gets) connected with him who performs the act of generation.
Verse #27
ॐ योनेः शरीरम् ॐ |
३। |
१। |
२७॥ |
इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु तृतीयाध्यायस्य प्रथमः पादः समाप्तः ||
oṃ yoneḥ śarīram oṃ | brahmasūtreṣu caturthādhyāyasya ||
o yone sariram o | brahmasutresu caturthadhyayasya ||
27. From the womb (comes) a new body (for the descending soul).
Sw. Krishnananda
From the womb a (new) body (springs).
Sw. Krishnananda
From the womb a (new) body (springs).