Brahma Sutra

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In the first chapter the author shows that all the Vedic texts uniformly refer to Brahman and find their Samanvaya (reconciliation) in Him. In the second chapter, it has been proved that there is no conflict between Vedanta and other Sastras. In the third chapter the means of attaining Brahman are described. In the fourth chapter is described the result of attaining Brahman.

This Sastra consists of several Adhikaranas or topics or propositions. Every proposition consists of five parts:(1) Thesis or Vishaya, (2) Doubt or Samsaya, (3) Anti-thesis or Purvapaksha, (4) Synthesis or right conclusion or Siddhanta and (5) Sangati or agreement of the proposition with the other parts of the Sastra.

Chapter 1, Section 1

SAMANVAYA ADHYAYA

Section 1

Jijnasadhikaranam: Topic 1

The enquiry into Brahman and its pre-requisites

Athato Brahmajijnasa I.1.1 (1)

Now, therefore, the enquiry into Brahman.

Atha: now, then, afterwards; Atah: therefore; Brahmajijnasa: a desire for the knowledge of Brahman (the enquiry into the real nature of Brahman).

Sutra literally means a string. It serves the purpose of stringing together the flowers of the Vedanta passages.

JANMADYADHIKARANAM: TOPIC 2

DEFINITION OF BRAHMAN

janmadyasya yatah

(Brahman is that) from which the origin etc., (i.e. the origin, sustenance and dissolution) of this (world proceed).

Janmadi: origin etc.; Asya: of this (world); Yatah: from which.

Answer to the enquiry of Brahman is briefly given in this Sutra. It is stated that Brahman who is eternally pure, wise and free (Nitya, Buddha, Mukta Svabhava) is the only cause, stay and final resort of this world. Brahman who is the originator, preserver and absorber of this vast world must have unlimited powers and characteristics. Hence He is Omnipotent and Omniscient. Who but the Omnipotent and Omniscient Brahman could create, rule and destroy it? Certainly mere atoms or chance cannot do this work. Existence cannot come out of non-existence (Ex nihilo nihil fit). The origin of the world cannot proceed from a non-intelligent Pradhana or Prakriti. It cannot proceed from its own nature or Svabhava spontaneously without a cause, because special places, times and causes are needed for the production of effects.

SASTRAYONITVADHIKARANAM: TOPIC 3

BRAHMAN IS REALISABLE ONLY THROUGH THE SCRIPTURES

SASTRAYONITVAT I.1.3 (3)

The scripture being the source of right knowledge.

Sastra: the scripture; Yonitvat: being the source of or the means of the right knowledge.

The Omniscience of Brahman follows from His being the source of scripture. The aphorism clearly points out that the Srutis alone are proof about Brahman.

SAMANVAYADHIKARANAM: TOPIC 4

BRAHMAN THE MAIN PURPORT OF ALL VEDANTIC TEXTS

TATTU SAMANVAYAT I.1.4 (4)

But that (Brahman is to be known only from the Scriptures and not independently by any other means is established), because it is the main purpose (of all Vedantic texts).

Tat: that; Tu: but; Samanvayat: on account of agreement or harmony, because it is the main purpose.

The argument in support of Sutra 2 is continued. Brahman or the Absolute can be known only from the scriptures because all the scriptural passages can be harmonised only by such a doctrine. The Vedantic texts refer to Brahman only, because they have Brahman for their main topic. The proposition that Brahman is the only cause of the world is established: because this is the authoritative saying of the scriptures. All the Vedantic texts agree in this respect.

IKSHATYADYADHIKARANAM: TOPIC 5 (SUTRAS 5-11)

Brahman (the intelligent principle) is the First Cause

IKSHATERNASABDAM I.1.5 (5)

On account of seeing (i.e. thinking being attributed in the Upanishads to the First Cause, the Pradhana) is not (the first cause indicated by the Upanishads; for) it (Pradhana) is not based on the scriptures.

Ikshateh: on account of seeing (thinking); Na:is not; Asabdam:not based on the scriptures.

Sutras 5 to 11 refute the arguments of the Sankhyas and establish Brahman alone as the First Cause.

ANANDAMAYADHIKARANAM: TOPIC 6 (SUTRAS 12-19)

ANANDAMAYA IS PARA BRAHMAN

ANANDAMAYO'BHYASAT I.1.12 (12)

Anandamaya means Para Brahman on account of the repetition (of the word `bliss' as denoting the Highest Self).

Anandamayah: full of bliss; Abhyasat: because of repetition.

Now the author Badarayana takes up the topic of Samanvaya. He clearly shows that several words of the Srutis which are apparently ambiguous really apply to Brahman. He begins with the word `Anandamaya' and takes up other words one after another till the end of the chapter.

ANTARADHIKARANAM: TOPIC 7 (SUTRAS 20-21)

THE BEING OR PERSON IN THE SUN AND THE EYE IS BRAHMAN

ANTASTADDHARMOPADESAT I.1.20 (20)

The being within (the Sun and the eye) is Brahman, because His attributes are taught therein.

Antah: (Antaratma, the being within the sun and the eye); Tat Dharma: His essential attribute; Upadesat: because of the teaching, as Sruti teaches.

The wonderful Purusha of Chhandogya Upanishad described in chapters 1, 6 and 7 is Brahman.

AKASADHIKARANAM: TOPIC 8

THE WORD AKASA MUST BE UNDERSTOOD AS BRAHMAN

AKASASTALLINGAT I.1.22 (22)

The word Akasa i.e., ether here is Brahman on account of characteristic marks (of that i.e. Brahman being mentioned).

Akasah:the word Akasa as used here; Tad: His, of Brahman; Lingat: because of characteristic mark.

Brahman is shown to be Akasa in this Sutra. The Akasa of Chh. Up. I-9 is Brahman.

PRANADHIKARANAM: TOPIC 9

THE WORD `PRANA' MUST BE UNDERSTOOD AS BRAHMAN

ATA EVA PRANAH I.1.23 (23)

For the same reason the breath also refers to Brahman.

Ata eva: for the same reason; Pranah: the breath (also refers to Brahman).

As Prana is described as the cause of the world, such a description can apply to Brahman alone.

JYOTISCHARANANDHIKARANAM: TOPIC 10 (SUTRAS24-27)

THE LIGHT IS BRAHMAN

JYOTISCHARANABHIDHANAT I.1.24 (24)

The `light' is Brahman, on account of the mention of feet in a passage which is connected with the passage about the light.

Jyotih: the light; Charana: feet; Abhidhanat: because of the mention.

The expression `Jyotih' (light) is next taken up for discussion. The Jyotis of Chhandogya Upanishad III-13-7 refers to Brahman and not to material light; because it is described as having four feet.

PRATARDANADHIKARANAM: TOPIC 11 (SUTRAS 28-31)

PRANA IS BRAHMAN

PRANASTATHANUGAMAT I.1.28 (28)

Prana is Brahman, that being so understood from a connected consideration (of the passage referring to Prana).

Pranah: the breath or life-energy; Tatha: thus, so, likewise like that stated before; like that stated in the Sruti quoted before in connection therewith; Anugamat: because of being understood (from the texts).

The expression `Prana' is again taken up for discussion.

Chapter I, Section 2

Synopsis

Doubts may arise as to the exact meaning of certain expressions of Sruti, whether they indicate Brahman or something else. These expressions are taken up for discussion in this and the next sections.

It is proved in this section that the different expressions used in different Srutis for Divine contemplation indicate the same Infinite Brahman.

SARVATRA PRASIDDHYADHIKARANAM: TOPIC 1 (SUTRAS 1-8)

THE MANOMAYA IS BRAHMAN

SARVATRA PRASIDDHOPADESAT I.2.1 (32)

(That which consists of the mind `Manomaya' is Brahman) because there is taught (in this text) (that Brahman which is) well-known (as the cause of the world) in the Upanishads.

Sarvatra: everywhere, in every Vedantic passage i.e., in all Upanishads; Prasiddha: the well-known; Upadesat: because of the teaching.

Vivakshitagunopapattescha I.2.2 (33)

Moreover the qualities desired to be expressed are possible (in Brahman; therefore the passage refers to Brahman).

Vivakshita: desired to be expressed; Guna: qualities; Upapatteh: because of the reasonableness, for the justification; Cha: and, moreover.

Anupapattestu na saarirah I.2.3 (34)

On the other hand, as (those qualities) are not possible (in it) the embodied (soul is) not (denoted by Manomaya etc.).

Anupapatteh: not being justifiable, because of the impossibility, because of the unreasonableness, because they are not appropriate; Tu: but on the other hand; Na: not; Saarirah: the embodied, the Jiva or the individual soul.

Such qualities cannot apply to the individual soul. The argument in support of the Sutra is continued. The preceding Sutra has stated that the qualities mentioned are possible in Brahman. The present Sutra declares that they are not possible in the Jiva or the embodied Soul.

Karmakartrivyapadesaccha I.2.4 (35)

Karma:  Kartri: ; Vyapadesat:; Cha .

Because of the declaration of the attainer and the object attained. He who consists of the mind (Manomaya) refers to Brahman and not to the individual soul.

Karma: object; Kartri: agent; Vyapadesat: because of the declaration or mention; Cha: and.

Sabdaviseshat I.2.5 (36)

Because of the difference of words.

Sabda: word; Viseshat: because of difference.

Smritescha I.2.6 (37)

From the Smriti also (we know the embodied self or the individual soul is different from the one referred to in the text under discussion).

Smriteh: from the Smriti; Cha: and, also.

Arbhakaukastvattadvyapadesaccha neti chet na nichayyatvadevam vyomavaccha I.2.7 (38)

If it be said that (the passage does) not (refer to Brahman) on account of the smallness of the abode (mentioned i.e. the heart) and also on account of the denotation of that (i.e. of minuteness) we say, No; because (Brahman) has thus to be meditated and because the case is similar to that of ether.

Arbhakaukastvat: because of the smallness of the abode; Tadvyapadesat: because of the description or denotation as such i.e. minuteness; Cha: and also; Na: not; Iti: not so; Chet: if; Na: not; Nichayyatvat: because of meditation (in the heart); Evam: thus, so; Vyomavat: like the ether; Cha: and.

Sambhogapraptiriti chet na vaiseshyat I.2.8 (39)

If it be said that (being connected with the hearts of all individual souls to) Its (Brahman's) Omnipresence, it would also have experience (of pleasure and pain) (we say) not so, on account of the difference in the nature (of the two).

Sambhogaprapti: that it has experience of pleasure and pain; Iti: thus; Chet: if; Na: not; Vaiseshyat: because of the difference in nature.

ATTRADHIKARANAM: TOPIC 2 (SUTRAS 9-10)

THE EATER IS BRAHMAN

ATTA CHARACHARAGRAHANAT I.2.9 (40)

The Eater (is Brahman), because both the movable and immovable (i.e. the whole world) is taken (as His food).

Atta: the Eater; Characharagrahanat: because the movable and immovable (i.e. the whole universe) is taken (as His food).

Prakaranaccha I.2.10 (41)

And on account of the context also the (eater is Brahman).

Prakaranat: from the context; Cha: also, and.

GUHAPRAVISHTADHIKARANAM: TOPIC 3 (SUTRAS 11-12)

THE DWELLERS IN THE CAVE OF THE HEART ARE THE INDIVIDUAL SOUL AND BRAHMAN

Guham pravistavatmanau hi taddarsanat I.2.11 (42)

The two who have entered into the cavity (of the heart) are indeed the individual soul and the Supreme Soul, because it is so seen.

Guham: in the cavity (of the heart) Pravishtau: the two who have entered; Atmanau: are the two selfs (individual soul and the Supreme Soul); Hi: indeed, because; Taddarsanat: because it is so seen.

Viseshanaccha I.2.12 (43)

And on account of the distinctive qualities (of the two mentioned in subsequent texts).

Viseshanat: on account of distinctive qualities; Cha: and.

An argument in support of Sutra 11 is given.

ANTARADHIKARANAM: TOPIC 4 (SUTRAS 13-17)

THE PERSON WITHIN THE EYE IS BRAHMAN

Antara upapatteh I.2.13 (44)

The person within (the eye) (is Brahman) on account of (the attributes mentioned therein) being appropriate (only to Brahman).

Antara: inside (the eye), the being within the eye; Upapatteh: on account of the appropriateness of (attributes).

Sthanadivyapadesaccha I.2.14 (46)

And on account of the statement of place and so on.

Sthanadi: the place and the rest; Vyapadesat: on account of the statement; Cha: and.

Sukhavisishtabhidhanadeva cha I.2.15 (46)

And on account of the passage referring to that which is distinguished by bliss (i.e. Brahman).

Sukha: bliss; Visishta: qualified by; Abhidhanat: because of the description; Eva: alone; Cha: and.

Srutopanishatkagatyabhidhanaccha I.2.16 (47)

And on account of the statement of the way of him who has known the Truth of the Upanishads.

Sruto: heard; Upanishatka: Upanishads; Gati: way; Abhidhanat: because of the statement; Cha: and.

Anavasthiterasamhhavaccha netarah I.2.17 (48)

(The person within the eye is the Supreme Self) and not any other (i.e. the individual soul etc.) as these do not exist always; and on account of the impossibility (of the qualities of the person in the being ascribed to any of these).

Anavasthiteh: not existing always; Asambhavat: on account of the impossibility; Cha: and; Na: not; Itarah: any other.

ANTARYAMYADHIKARANAM: TOPIC 5 (SUTRAS 18-20)

THE INTERNAL RULER IS BRAHMAN

Antaryamyadhidaivadishu taddharmavyapadesat I.2.18 (49)

The internal ruler over the gods and so on (is Brahman) because the attributes of that (Brahman) are mentioned.

Antaryami: the ruler within; Adhidaivadishu: in the gods, etc.; Tat: His; Dharma: attributes; Vyapadesat: because of the statement.

A passage from the Brihadaranyaka Upanishad  III-7-1 

He who within rules this world and the other world and all beings and later on He who dwells in the earth and within the earth, whom the earth does not know, whose body the earth is, who rules the earth from within, he is thy Self, the ruler within, the immortal etc., III-7-3.

Na cha smartamataddharmabhilapat I.2.19 (50)

And (the Internal Ruler is) not that which is taught in the Sankhya Smriti (viz., Pradhana) because qualities contrary to its nature are mentioned (here).

Na: neither; Cha: also, and; Smartam: that which is taught in (Sankhya) Smriti; Ataddharmabhilapat: because qualities contrary to its nature are mentioned.

An argument in support of Sutra 18, .

Sariraschobhaye'pi hi bhedenainamadhiyate I.2.20 (51)

And the individual soul (is not the Internal Ruler) for both also (i.e. both recensions viz., the Kanva and Madhyandina Sakhas of the Brihadaranyaka Upanishad) speak of it as different (from the Internal Ruler.)

Sarirah: the embodied, the individual soul; Cha: also, and; (Na: not); Ubhaye: the both namely the recentions Kanva and Madhyandinas; Api: even, also; Hi: because; Bhedena: by way of difference; Enam: this, the Jiva; Adhiyate: read, speak of, indicate.

ADRISYATVADHIKARANAM: TOPIC 6 (SUTRAS 21-23)

THAT WHICH CANNOT BE SEEN IS BRAHMAN

Adrisyatvadigunako dharmokteh I.2.21 (52)

The possessor of qualities like indivisibility etc., (is Brahman) on account of the declaration of Its attributes.

Adrisyatva: invisibility; Adi: and the rest, beginning with; Gunakah: one who possesses the quality (Adrisyatvadigunakah: possessor of qualities like invisibility); Dharmokteh: because of the mention of qualities.

Mundaka Upanishad (I-1-5 & 6) The higher knowledge is this by which the indestructible is known or realised. That which cannot be seen nor seized, which is without origin and qualities, without hands and feet, the eternal, all-pervading, omnipresent, infinitesimal, that which is imperishable, that it is which the wise consider as the source of all beings.

Viseshanabhedavyapadesabhyam cha netarau I.2.22 (53)

The other two (viz. the individual soul and the Pradhana) are not (the source of all beings) for distinctive attributes and differences are stated.

Viseshanabhedavyapadesabhyam: on account of the mention of distinctive attributes and differences; Cha: and; Na: not; Itarau: the other two.

An argument in support of Sutra 21.

Rupopanyasaccha I-2-23 (54)

And on account of its form being mentioned (the passage under discussion refers to Brahman).

Rupa: form; Upanyasat: because of the mention; Cha: and.

The argument in support of Sutra 21 is continued.

Mundaka Upanishad II-1-4 Fire is His head, His eyes the sun and the moon, the quarters His ears, His speech the Vedas, the wind His breath, His heart the universe; from His feet came the earth, He is indeed the inner Self of all beings.

VAISVANARADHIKARANAM: TOPIC 7 (SUTRAS 24-32)

VAISVANARA IS BRAHMAN

Vaisvanarah sadharanasabdaviseshat I.2.24 (55)

Vaisvanara (is Brahman) on account of the distinction qualifying the common terms (Vaisvanara and Self).

Vaisvanarah: Vaisvanara; Sadharana sabda: common word; Viseshat: because of the distinction.

This Sutra proves that the word Vaisvanara used in Sruti for worship indicates Brahman.

Smaryamanamanumanam syaditi I.2.25 (56)

Because that (cosmic form of the Supreme Lord) which is described in the Smriti is an indicatory mark or inference (from which we infer the meaning of this Sruti text under discussion).

Smaryamanam: mentioned in the Smriti; Anumanam: indicatory mark, inference; Syat: may be; Iti: because thus.

Sabdadibhyo'ntahpratisthanaccha neti chet na tatha drishtyupadesat asambhavat purushamapi chainamadhiyate I.2.26 (57)

If it be said that (Vaisvanara is) not (Brahman) or the Highest Lord on account of the term (viz., Vaisvanara which has a different settled meaning viz., gastric fire) etc., and on account of his abiding within (which is a characteristic of the gastric fire) (we say) no, because there is the instruction to conceive (Brahman) as such (as the gastric fire, because it is impossible for the gastric fire to have the heaven etc., for its head and other limbs) and also because they (the Vajasaneyins) describe him (viz. the Vaisvanara) as man (which term cannot apply to the gastric fire).

Sabdadibhyah: on account of the word; Antah: within; Pratishthanat: because of abiding; Cha: and; Na: not; Iti chet: if it be said; Na: not so; Tatha: thus, as such; Drishtyupadesat: on account of the instructions to conceive it; Asambhavat: because of impossibility; Purusham: as person; Api: also; Cha: and; Evam: him; Adhyate: (they) describe.

The argument in support of Sutra 24 is continued.

Ata eva na devata bhutam cha I.2.27 (58)

For the same reasons (the Vaisvanara) cannot be the deity (fire) or the element (fire).

Ata eva: for the same reasons; Na: (is) not; Devata: the presiding deity of fire; Bhutam: the element of fire; Cha: and.

The argument in support of Sutra 24 is continued.

Sakshadapyavirodham Jaiminih I.2.28 (59)

Jaimini (declares that there is) no contradiction even (if by Vaisvanara) (Brahman is) directly (taken as the object of worship).

Sakshat: directly; Api: also, even; Avirodham: no objection, no contradiction; Jaiminih: (so says) Jaimini.

The argument in support of Sutra 24 is continued.

Abhivyakterityasmarathyah I.2.29 (60)

On account of the manifestation, so says Aasmarathya.

Abhivyakteh: because of manifestation; Iti: thus, so; Aasmarathyah: (says) Asmarathya.

The argument in support of Sutra 24 is continued.

Anusmriterbadarih I.2.30 (61)

For the sake of meditation or constant remembranceso says the sage Badari.

Anusmriteh: for the sake of meditation or constant remembrance; Baadarih: (so says) the sage Baadari.

The argument in support of Sutra 24 is continued.

Sampatteriti jaiministatha hi darsayati I.2.31 (62)

Because of imaginary identity the Supreme Lord may be called Pradesamatra (span long). So says Jaimini because so (the Sruti) declares.

Sampatteh: because of imaginary identity; Iti: thus, so; Jaimini: (says) Jaimini; Tatha: in this way; Hi: because; Darsayati: (the Sruti) declares.

The argument in support of Sutra 24 is continued.

Amananti chainamasmin I.2.32 (63)

Moreover they (the Jabalas) teach that this (Supreme Lord is to be meditated upon) in this (the space between the head and the chin).

Amananti: (they) speak, teach, recite, declare; Cha: moreover, also, and; Enam: this; Asmin: in this.

The argument in support of Sutra 24 is concluded.

Chapter I, Section 3

 The Third Section refers to the Nirguna aspect of Brahman. Here the subject of discussion is to Para Brahman or the Supreme Nirguna Brahman.

Synopsis

Adhikarana I: (Sutras 1-7) proves that that within which the heaven, the earth etc., are woven (Mun. Up. II-2-5) is Brahman.

Adhikarana II: (Sutras 8-9) shows that the Bhuma referred to in Chh. Up. VII-23 is Brahman.

Adhikarana III: (Sutras 10-12) teaches that the Akshara (the Imperishable one) of Bri. Up. III-8-8 in which the ether is woven is Brahman.

Adhikarana IV: (Sutra 13) decides that the Highest Person who is to be meditated upon with the syllable OM according to Prasna Up. V-5 is not the lower but the higher Brahman.

Adhikarana V: (Sutras 14-21) shows that the small ether (Daharakasa) within the lotus of the heart mentioned in Chh. Up. VIII-1 is Brahman.

Adhikarana VI: (Sutras 22-23) proves that he after whom everything shines, by whose light all this is lightedKatha Up. II-2-15is not some material luminous body, but Brahman itself.

Adhikarana VII: (Sutras 24-25) decides that the person of the size of a thumb mentioned in Katha Up. II-1-12 is not the individual soul but Brahman.

Adhikarana VIII: (Sutras 26-33) The next two Adhikaranas are of the nature of a digression. They raise a side issue and decide that deities are equally entitled to practise Brahma Vidya as prescribed in the Vedas. Sutras 29 and 30 establish the conclusion that the Vedas are eternal.

Adhikarana IX: (Sutras 34-38) explains that Sudras are altogether not entitled for Brahma Vidya.

Adhikarana X: (Sutra 39) proves that the Prana in which everything trembles according to Katha Up. II-3-2 is Brahman.

Adhikarana XI: (Sutra 40) proves that the `light' (Jyoti) mentioned in Chh. Up. VIII-12-3 is the Highest Brahman.

Adhikarana XII: (Sutra 41) decides that the ether which reveals names and forms (Chh. Up. VIII-14) is not the elemental ether but Brahman.

Adhikarana XIII: (Sutras 42-43) teaches that the Vijnanamayahe who consists of knowledge of Bri. Up. IV-3-7 is not the individual soul but Brahman.

DYUBHVADYADHIKARANAM : TOPIC 1 (SUTRAS 1-7)

THE ABODE OF HEAVEN, EARTH ETC. IS BRAHMAN

Dyubhvadyayatanam svasabdat I.3.1 (64)

The abode of heaven, earth, etc., (is Brahman) on account of the term, `own' i.e., `Self'.

Dyu: heaven; Bhu: earth; Adi: and the rest; Ayatanam: abode; Sva: own; Sabdat: from the word (Sva sabdat: on account of the word `Self').

BHUMADHIKARANAM: TOPIC (SUTRAS 8-9)

BHUMA IS BRAHMAN

Bhuma samprasadadadhyupadesat I.3.8 (71)

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).

Bhuma: the vast, the Infinite, the full; Samprasadat adhi: beyond the state of deep sleep (here the vital principle or Prana); Upadesat: because of the teaching.

AKSHARADHIKARANAM: TOPIC 3 (SUTRAS 10-12)

AKSHARA IS BRAHMAN

Aksharamambarantadhriteh I.3.10 (73)

The Imperishable (is Brahman) on account of (its) supporting everything up to Akasa (ether).

Aksharam: the Imperishable; Ambaranta dhriteh: because it supports all up to Akasa.

KSHATIKARMAVYAPADESADHIKARANAM: TOPIC 4

THE HIGHEST PERSON TO BE MEDITATED UPON IS THE HIGHEST BRAHMAN

Ikshatikarmavyapadesat sah I.3.13 (76)

Because of His being mentioned as the object of sight, He (who is to be meditated upon is Brahman).

Ikshati: seeing, realising; Karma: object; Vyapadesat: because of his being mentioned; Sah: he.

DAHARADHIKARANAM: TOPIC 5 (SUTRAS 14-21)

THE DAHARA OR THE `SMALL AKASA' IS BRAHMAN

Dahara uttarebhyah I.3.14 (77)

The small (ether, Akasa, is Brahman) on account of the subsequent arguments or expression).

Daharah: the small; Uttarebhyah: from subsequent texts or expressions or arguments.

ANUKRITYADHIKARANAM: TOPIC 6 (SUTRAS 22-23)

EVERYTHING SHINES AFTER BRAHMAN

Anukritestasya cha I.3.22 (85)

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).

Anukriteh: because of the acting after, from imitation, from the following; Tasya: its; Cha: and.

PRAMITADHIKARANAM: TOPIC 7 (SUTRAS 24-25)

THE PERSON OF THE SIZE OF A THUMB IS BRAHMAN

Sabdedeva pramitah I.3.24 (87)

From the very word (viz., the term Lord applied to it) the (person) measured (by the size of the thumb) (is Brahman).

Sabdat: from the very word; Eva: even, only, itself; Pramitah: measured, i.e., described as having the size of the thumb.

DEVATADHIKARANAM: TOPIC 8 (SUTRAS 26-33)

THE DEVAS ALSO ARE ENTITLED TO THE STUDY OF VEDAS

and to meditate on Brahman

Taduparyapi Baadarayanah sambhavat I.3.26 (89)

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.

Tad upari: above them i.e. higher than men namely Devas; Api: also, even; Baadarayanah: the sage Baadarayana is of opinion; Sambhavat: because (it is) possible.

KAMPANADHIKARANAM: TOPIC 10

THE PRANA IN WHICH EVERYTHING TREMBLES IS BRAHMAN

Kampanat I.3.39 (102)

(Prana is Brahman) on account of the vibration or trembling (spoken of the whole world).

Kampanat: on account of shaking or vibration.

JYOTIRADHIKARANAM: TOPIC 11

THE `LIGHT' IS BRAHMAN

Jyotirdarsanat I.3.40 (103)

The light (is Brahman) on account of that (Brahman) being seen (in the scriptural passage).

Jyotih: light; Darsanat: on account of (Brahman) being seen.

ARTHANTARATVADIVYAPADESADHIKARANAM: TOPIC 12

THE AKASA IS BRAHMAN

Akaso'rthantaratvadivyapadesat I.3.41 (104)

Akasa (is Brahman) because it is declared to be something different etc., (from names and forms).

Akasah: Akasa; Arthantaratvadi-vyapadesat: because it is declared to be something different; Artha: with a meaning; Antaratva: differentness. Adi: etc.; Vyapadesat: from statement on account of designation.

SUSHUPTYUTKRANTYADHIKARANAM: TOPIC 13 (SUTRAS 42-43)

THE SELF CONSISTING OF KNOWLEDGE IS BRAHMAN

Sushuptyutkrantyorbhedena I.3.42 (105)

Because of the Highest Self being shown as different (from the individual soul) in the states of deep sleep and death.

Sushupti utkrantyoh: In deep sleep and death; Bhedena: by the difference, as different; (Sushupti: deep sleep; Utkranti: departing at the time of death).

Chapter I, Section 4

This Pada or Section proceeds to deal with the consideration of other Vedic texts which are asserted by the Sankhyas to declare that the Pradhana is the cause of the universe.

The whole of Section 4 gives suitable and cogent answers to all objections raised by the Sankhyas.

Synopsis

The fourth Pada or Section of the first Chapter is specially directed against the Sankhyas. This Section examines some passages from the Upanishads where terms occur which may be mistaken for the names of the insentient matter of Sankhyas. It declares authoritatively that the Vedanta texts lend no support whatsoever to the Sankhya theory of creation or the doctrine of Pradhana. This Section proves that Brahman is the material as well as the efficient cause of the universe.

Adhikarana I: (Sutras 1-7) discusses the passage in Katha Upanishad I-3-10, 11 where mention is made of the great (Mahat) and the undeveloped (Avyaktam). Avyakta is a synonym for Pradhana in the Sankhya Sastra. `Mahat' means intellect in Sankhya philosophy. Sri Sankaracharya shows that the term Avyakta denotes the subtle body or Sukshma Sarira as well as the gross body also and the term Mahat Brahman or the Supreme Self.

Adhikarana II: (Sutras 8-10) shows that according to Sankara the tri-coloured `Aja' spoken of in the Svetasvatara Upanishad IV.5 is not the Pradhana of the Sankhyas but either that power of the Lord from which the world takes its origin or the primary causal matter first produced by that power.

Adhikarana IlI: (Sutras 11-13) shows that the `Pancha-pancha- janah' mentioned in Brihadaranyaka Upanishad IV-4-17 are not the twenty-five principles of the Sankhyas.

Adhikarana IV: (Sutras 14-15) shows that although there is conflict as regards the order of creation, scripture does not contradict itself on the all-important point of Brahman i.e., a Being whose essence is intelligence, which is the cause of this universe.

Adhikarana V: (Sutras 16-18) proves that He who is the maker of those persons, of whom this is the work mentioned in Kau. Up. IV-1-19 is not either the Prana (the vital air) or the individual soul, but Brahman.

Adhikarana VI: (Sutras 19-22) decides that the Self to be seen, to be heard etc. (Bri. Up. II-4-5) is the Supreme Self, but not the individual soul. The views of Jaimini, Asmarathya, Audulomi and Kasakritsna are expressed.

Adhikarana VII: (Sutras 23-27) teaches that Brahman is not only the efficient or operative cause (Nimitta) of the world, but its material cause as well. The world springs from Brahman by way of modification (Parinama Sutra 26).

Adhikarana VIII: (Sutra 28) shows that the refutation of the Sankhya views is applicable to other theories also such as the atomic theory which says that the world has originated from atoms, etc.

ANUMANIKADHIKARANAM: TOPIC 1 (SUTRAS 1-7)

THE MAHAT AND AVYAKTA OF THE KATHOPANISHAD

do not refer to the Sankhya Tattvas

Anumanikamapyekeshamiti chet na

sarirarupakavinyastagrihiter darsayati cha I.4.1 (107)

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).

Anumanikam: that which is inferred (i.e., the Pradhana); Api: also; Ekesham: of some branches or school of Srutis or recensions of the text; Iti: thus; Chet: if; Na: No; Sarirarupa- kavinyastagrihiteh: because it is mentioned in a simile referring to the body (Sarira: body, Rupaka: simile, Vinyasta: contained, Grihiteh: because of the reference); Darsayati: (the Srutis) explain; Cha: also, too, and.

CHAMASADHIKARANAM: TOPIC 2 (SUTRAS 8-10)

THE AJA OF SVETASVATARA UPANISHAD DOES NOT MEAN PRADHANA

Chamasavadaviseshat I.4.8 (114)

(It cannot be maintained that `Aja' means the Pradhana) because no special characteristic is stated, as in the case of the cup.

Chamasavat: like a cup; Aviseshat: because there is no special characteristic.

SANKHYOPASANGRAHADHIKARANAM: TOPIC 3

THE FIVE-FOLD-FIVE (PANCHA-PANCHAJANAH) DOES NOT

refer to the twenty-five Sankhyan categories

Na sankhyopasangrahadapi nanabhavadatirekaccha I.4.11 (117)

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).

Na: not; Sankhya: number; Upasangrahat: from statement; Api: even; Nanabhavat: on account of the differences; Atirekat: on account of excess; Cha: and.

This Sutra discusses whether the twenty-five principles of the Sankhyan philosophy are admitted by the Sruti.

KARANATVADHIKARANAM: TOPIC 4 (SUTRAS 14-15)

BRAHMAN IS THE FIRST CAUSE

Karanatvena chakasadishu yathavyapadishtokteh I.4.14 (120)

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.

Karanatvena: as the (First) cause; Cha: and; Akasadishu: with reference to Akasa and the rest; Yatha: as; Vyapadishta: taught in different Srutis; Ukteh: because of the statement.

BALAKYADHIKARANAM: TOPIC 5 (SUTRAS 16-18)

HE WHO IS THE MAKER OF THE SUN, MOON, ETC. IS BRAHMAN

and not Prana or the individual soul

Jagadvachitvat I.4.16 (122)

Jagat Vachitvat

(He whose work is this is Brahman) because (the `work') denotes the world.

Jagat: the world; Vachitvat: because of the denotation.

VAKYANVAYADHIKARANAM: TOPIC 6 (SUTRAS 19-22)

THE ATMAN TO BE SEEN THROUGH HEARING ETC., OF THE

Bri. Up. II-4-5 is Brahman and not Jivatma

Vakyanvayat I.4.19 (125)

(The Self to be seen, to be heard etc., is the Supreme Self) on account of the connected meaning of the sentences.

Vakyanvayat: On account of the connected meaning of the sentences.

PRAKRTYADHIKARANAM: TOPIC7 (SUTRA 23-27)

BRAHMAN IS BOTH THE EFFICIENT AND THE MATERIAL CAUSE

Prakritischa pratijna drishtantanuparodhat I.4.23 (129)

Prakritih: Cha: ; Pratijna:  Drishtanta:  Anuparodhat: 

(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).

Prakritih: the material cause; Cha: also; Pratijna: the proposition; Drishtanta: illustrations; Anuparodhat: on account of this not being in conflict.

This Sutra states that Brahman is the efficient as well as the material cause of the universe.

SARVAVYAKHYANADHIKARANAM: TOPIC 8

THE ARGUMENTS WHICH REFUTE THE SANKHYAS REFUTE THE OTHERS ALSO

Etena sarve vyakhyata vyakhyatah I.4.28 (134)

By this all (the doctrines concerning the origin of the world which are opposed to the Vedanta texts) are explained.

Etena: by this, by what has been said; Sarve: all; Vyakhyatah: are explained.

The argument is concluded in this Sutra.

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Various Related Links

https://www.swami-krishnananda.org/brahma/Analysis_of_the_Brahma_Sutra.pdf

https://vedantastudents.com/wp-content/uploads/2018/10/05-Bramha-Sutra-Volume-5.pdf

http://hinduonline.co/DigitalLibrary/SmallBooks/BrahmaSutraAnalysisEng.pdf

http://www.sankaracharya.org/spiritual_library.php

Upanishads are available.  In english as translation to each shloka in the upanishad.

https://arunsingha.in/2023/06/25/brahma-sutras-a-comprehensive-study-part-1/

https://groups.google.com/g/bvparishat/c/yGzP4CR-0BM?pli=1