Philosophy and Religion / Vedânta-Sûtras (Brahma Sutras)

Vedânta-Sûtras, First Adhyâya

Reverence to the August Vâsudeva!

First Pâda

1. Then therefore the enquiry into Brahman.

2. (Brahman is that) from which the origin, &c. (i.e. the origin, subsistence, and dissolution) of this (world proceed).

3. (The omniscience of Brahman follows) from its being the source of Scripture.

4. But that (Brahman is to be known from Scripture), because it is connected (with the Vedânta-texts) as their purport.

5. On account of seeing (i. e. thinking being attributed in the Upanishads to the cause of the world; the pradhâna) is not (to be identified with the cause indicated by the Upanishads; for) it is not founded on Scripture.

6. If it is said that (the word 'seeing') has a figurative meaning, we deny that, on account of the word Self (being applied to the cause of the world).

7. (The pradhâna cannot be designated by the term 'Self') because release is taught of him who takes his stand on that (the Sat).

8. And (the pradhâna cannot be denoted by the word 'Self') because there is no statement of its having to be set aside.

9. On account of (the individual Soul) going to the Self (the Self cannot be the pradhâna).

10. On account of the uniformity of view (of the Vedânta-texts, Brahman is to be considered the cause).

11. And because it is directly stated in Scripture (therefore the all-knowing Brahman is the cause of the world).

12. (The Self) consisting of bliss (is the highest Self) on account of the repetition (of the word 'bliss,' as denoting the highest Self).

13. If (it be objected that the term ânandamaya, consisting of bliss, can) not (denote the highest Self) on account of its being a word denoting a modification (or product); (we declare the objection to be) not (valid) on account of abundance, (the idea of which may be expressed by the affix maya.)

14. And because he is declared to be the cause of it, (i.e. of bliss; therefore maya is to be taken as denoting abundance.)

15. Moreover (the ânandamaya is Brahman because) the same (Brahman) which had been referred to in the mantra is sung, (i.e. proclaimed in the Brâhmana passage as the ânandamaya.)

16. (The Self consisting of bliss is the highest Self,) not the other (i.e. the individual Soul), on account of the impossibility (of the latter assumption).

17. And on account of the declaration of the difference (of the two, the ânandamaya cannot be the transmigrating soul).

18. And on account of desire (being mentioned as belonging to the ânandamaya) no regard is to be had to what is inferred, (i.e. to the pradhâna inferred by the Sânkhyas.)

19. And, moreover, it (i.e. Scripture) teaches the joining of this (i.e. the individual soul) with that, (i.e. the Self consisting of bliss), on that (being fully known).

20. The one within (the sun and the eye) (is the highest Lord), on account of his qualities being declared ¹.

21. And there is another one (i.e. the Lord who is different from the individual souls animating the sun, &c.), on account of the declaration of distinction.

22. The âkâsa, i.e. ether (is Brahman) on account of characteristic marks (of the latter being mentioned).

23. For the same reason breath (is Brahman).

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

25. If it be objected that(Brahman is) not (denoted) on account of the metre being denoted; (we reply) not so, because thus (i.e. by means of the metre) the direction of the mind (on Brahman) is declared; for thus it is seen (in other passages also).

26. And thus also (we must conclude, viz. that Brahman is the subject of the previous passage), because (thus only) the declaration as to the beings, &c. being the feet is possible.

27. The objection that (the Brahman of the former passage cannot be recognised in the latter) on account of the difference of designation, is not valid because in either (designation) there is nothing contrary (to the recognition).

28. Prâna (breath) is Brahman, that being understood from a connected consideration (of the passages referring to prâna).

29. If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we reply that this objection is not valid) because there is in that (chapter) a multitude of references to the interior Self.

30. The declaration (made by Indra about himself, viz. that he is one with Brahman) (is possible) through intuition vouched for by Scripture, as in the case of Vâmadeva.

31. If it be said (that Brahman is) not (meant), on account of characteristic marks of the individual soul and the chief vital air (being mentioned); we say no, on account of the threefoldness of devout meditation (which would result from your interpretation); on account of (the meaning advocated by us) being accepted (elsewhere); and on account of (characteristic marks of Brahman) being connected (with the passage under discussion).

Second Pâda

1. (That which consists of mind is Brahman) because there is taught what is known from everywhere.

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

3. On the other hand, as (those qualities) are not possible (in it), the embodied (soul is) not (denoted by manomaya, &c.).

4. And because there is a (separate) denotation of the object of activity and of the agent.

5. On account of the difference of words.

6. And on account of Smriti.

7. If it be said that (the passage does) not (refer to Brahman) on account of the smallness of the abode (mentioned), and on account of the denotations of that (i.e. of minuteness); we say, no; because (Brahman) has thus to be contemplated, and because the case is analogous to that of ether.

8. If it is said that (from the circumstance of Brahman and the individual soul being one) there follows fruition (on the part of Brahman); we say, no; on account of the difference of nature (of the two).

9. The eater (is the highest Self) since what is movable and what is immovable is mentioned (as his food).

10. And on account of the topic under discussion.

11. The 'two entered into the cave' (are the individual soul and the highest Self), for the two are (intelligent) Selfs (and therefore of the same nature), as it is seen (that numerals denote beings of the same nature).

12. And on account of the distinctive qualities (mentioned).

13. The person within (the eye) (is Brahman) on account of the agreement (of the attributes of that person with the nature of Brahman).

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

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

16. And on account of the statement of the way of him who has heard the Upanishads.

17. (The person within the eye is the highest), not any other Self; on account of the non-permanency (of the other Selfs) and on account of the impossibility (of the qualities of the person in the eye being ascribed to the other Selfs).

18. The internal ruler over the devas and so on (is Brahman), because the attributes of that (Brahman) are designated.

19. And (the internal ruler is) not that which the Smriti assumes, (viz. the pradhâna,) on account of the statement of qualities not belonging to it.

20. And the embodied soul (also cannot be understood by the internal ruler), for both also (i. e. both recensions of the Brihad Âranyaka) speak of it as different (from the internal ruler).

21. That which possesses the attributes of invisibility and so on (is Brahman), on account of the declaration of attributes.

22. The two others (i.e. the individual soul and the pradhâna) are not (the source of all beings) because there are stated distinctive attributes and difference.

23. And on account of its form being mentioned.

24. Vaisvânara (is the highest Lord) on account of the distinction qualifying the common terms (Vaisvânara and Self).

25. (And) because that which is stated by Smriti (i.e. the shape of the highest Lord as described by Smriti) is an inference (i.e. an indicatory mark from which we infer the meaning of Sruti).

26. If it be maintained that (Vaisvânara is) not (the highest Lord) on account of the term (viz. Vaisvânara, having a settled different meaning), &c., and on account of his abiding within (which is a characteristic of the gastric fire); (we say) no, on account of the perception (of the highest Lord), being taught thus (viz. in the gastric fire), and on account of the impossibility (of the heavenly world, &c. being the head, &c. of the gastric fire), and because they (the Vâgasaneyins) read of him (viz. the Vaisvânara) as man (which term cannot apply to the gastric fire).

27. For the same reasons (the Vaisvânara) cannot be the divinity (of fire), or the element (of fire).

28. Gaimini (declares that there is) no contradiction even on the assumption of a direct (worship of the highest Lord as Vaisvânara).

29. On account of the manifestation, so Âsmarathya opines.

30. On account of remembrance; so Bâdari opines.

31. On the ground of imaginative identification (the highest Lord may be called prâdesamâtra), Gaimini thinks; for thus (Scripture) declares.

32. Moreover they (the Gâbâlas) speak of him (the highest Lord) in that (i.e. the interstice between the top of the head and the chin which is measured by a span).

Third Pâda

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

2. And on account of its being designated as that to which the Released have to resort.

3. Not (i.e. the abode of heaven, earth, &c. cannot be) that which is inferred, (i.e. the pradhâna), on account of the terms not denoting it.

4. (Nor) also the individual soul (prânabhrit).

5. On account of the declaration of difference.

6. On account of the subject-matter.

7. And on account of the two conditions of standing and eating (of which the former is characteristic of the highest Lord, the latter of the individual soul).

8. The bhûman (is Brahman), as the instruction about it is additional to that about the state of deep sleep (i.e. the vital air which remains awake even in the state of deep sleep).

9. And on account of the agreement of the attributes (mentioned in the text).

10. The Imperishable (is Brahman) on account of (its) supporting (all things) up to ether.

11. This (supporting can), on account of the command (attributed to the Imperishable, be the work of the highest Lord only).

12. And on account of (Scripture) separating (the akshara) from that whose nature is different (from Brahman).

13. On account of his being designated as the object of sight (the highest Self is meant, and) the same (is meant in the passage speaking of the meditation on the highest person by means of the syllable Om).

14. The small (ether) (is Brahman) on account of the subsequent (arguments).

15. (The small ether is Brahman) on account of the action of going (into Brahman) and of the word (brahmaloka); for thus it is seen (i. e. that the individual souls go into Brahman is seen elsewhere in Scripture); and (this going of the souls into Brahman constitutes) an inferential sign (by means of which we may properly interpret the word 'brahmaloka').

16. And on account of the supporting also (attributed to it), (the small ether must be the Lord) because that greatness is observed in him (according to other scriptural passages).

17. And on account of the settled meaning.

18. If it be said that the other one (i.e. the individual soul) (is meant) on account of a reference to it (made in a complementary passage), (we say) no, on account of the impossibility.

19. If it be said that from the subsequent (chapter it appears that the individual soul is meant), (we point out that what is there referred to is) rather (the individual soul in so far) as its true nature has become manifest (i. e. as it is non-different from Brahman).

20. And the reference (to the individual soul) has a different meaning.

21. If it be said that on account of the scriptural declaration of the smallness (of the ether) (the Lord cannot be meant; we reply that) that has been explained (before).

22. On account of the acting after (i.e. the shining after), (that after which sun, moon, &c. are said to shine is the highest Self), and (because by the light) of him (all this is said to be lighted).

23. Moreover Smriti also speaks of him (i.e. of the prâgña. Self as being the universal light).

24. On account of the term, (viz. the term 'lord' applied to it) the (person) measured (by a thumb) (is the highest Lord).

25. But with reference to the heart (the highest Self is said to be of the size of a span), as men are entitled (to the study of the Veda).

26. Also (beings) above them, (viz. men) (are qualified for the study and practice of the Veda), on account of the possibility (of it), according to Bâdarâyana.

27. If it be said that (the corporeal individuality of the gods involves) a contradiction to (sacrificial) works; we deny that, on account of the observation of the assumption (on the part of the gods) of several (forms).

28. If it be said (that a contradiction will result) in respect of the word; we refute this objection on the ground that (the world) originates from the word, as is shown by perception and inference.

29. And from this very reason there follows the eternity of the Veda.

30. And on account of the equality of names and forms there is no contradiction (to the eternity of the word of the Veda) in the renovation (of the world); as is seen from Sruti and Smriti.

31. On account of the impossibility of (the gods being qualified) for the madhu-vidyâ, &c., Gaimini (maintains) the non-qualification (of the gods for the Brahma-vidyâ).

32. And (the devas, &c. are not qualified) on account of (the words denoting the devas, &c.) being (used) in the sense of (sphere of) light.

33. Bâdarâyana, on the other hand, (maintains) the existence (of qualification for Brahma-vidyâ on the part of the gods); for there are (passages indicatory of that).

34. Grief of him (i.e. of Gânasruti) (arose) on account of his hearing a disrespectful speech about himself; on account of the rushing on of that (grief) (Raikva called him Sûdra); for it (the grief) is pointed at (by Raikva).

35. And because the kshattriyahood (of Gânasruti) is understood from the inferential mark (supplied by his being mentioned) later on with Kaitraratha (who was a kshattriya himself).

36. On account of the reference to ceremonial purifications (in the case of the higher castes) and on account of their absence being declared (in the case of the Sûdras).

37. And on account of (Gautama) proceeding (to initiate Gâbâla) on the ascertainment of (his) not being that (i.e. a Sûdra).

38. And on account of the prohibition, in Smriti, of (the Sûdras') hearing and studying (the Veda) and (knowing and performing) (Vedic) matters.

39. (The prâna is Brahman), on account of the trembling (predicated of the whole world).

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

41. The ether is (Brahman), as it is designated as something different, &c. (from name and form).

42. And (on account of the designation) (of the highest Self) as different (from the individual soul) in the states of deep sleep and departing.

43. And on account of such words as Lord, &c.

Fourth Pâda

1. If it be said that some (mention) that which is based on inference (i.e. the pradhâna); we deny this, because (the term alluded to) refers to what is contained in the simile of the body (i.e. the body itself); and (that the text) shows.

2. But the subtle (body is meant by the term avyakta) on account of its capability (of being so designated).

3. (Such a previous seminal condition of the world may be admitted) on account of its dependency on him (the Lord); (for such an admission is) according to reason.

4. And (the pradhâna cannot be meant) because there is no statement as to (the avyakta) being something to be cognised.

5. And if you maintain that the text does speak (of the pradhâna as an object of knowledge) we deny that; for the intelligent (highest) Self is meant, on account of the general subject-matter.

6. And there is question and explanation relative to three things only (not to the pradhâna).

7. And (the case of the term avyakta) is like that of the term mahat.

8. (It cannot be maintained that agâ means the pradhâna) because no special characteristic is stated; as in the case of the cup.

9. But the (elements) beginning with light (are meant by the term agâ); for some read so in their text.

10. And on account of the statement of the assumption (of a metaphor) there is nothing contrary to reason (in agâ denoting the causal matter); just as in the case of honey (denoting the sun) and similar cases.

11. (The assertion that there is scriptural authority for the pradhâna, &c. can) also not (be based) on the mention of the number (of the Sânkhya categories), on account of the diversity (of the categories) and on account of the excess (over the number of those categories).

12. (The pañkaganâh are) the breath and so on, (as is seen) from the complementary passage.

13. In the case of (the text of) some (the Kânvas) where food is not mentioned, (the number five is made full) by the light (mentioned in the preceding mantra).

14. (Although there is a conflict of the Vedânta-passages with regard to the things created, such as) ether and so on; (there is no such conflict with regard to the Lord) on account of his being represented (in one passage) as described (in other passages), viz. as the cause (of the world).

15. On account of the connexion (with passages treating of Brahman, the passages speaking of the Non-being do not intimate absolute Non-existence).

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

17. If it be said that this is not so, on account of the inferential marks of the individual soul and the chief vital air; we reply that that has already been explained.

18. But Gaimini thinks that (the reference to the individual soul) has another purport, on account of the question and answer; and thus some also (read in their text).

19. (The Self to be seen, to be heard, &c. is the highest Self) on account of the connected meaning of the sentences.

20. (The circumstance of the soul being represented as the object of sight) indicates the fulfilment of the promissory statement; so Âsmarathya thinks.

21. (The initial statement identifies the individual soul and the highest Self) because the soul when it will depart (from the body) is such (i.e. one with the highest Self); thus Audulomi thinks.

22. (The initial statement is made) because (the highest Self) exists in the condition (of the individual soul); so Kâsakritsna thinks.

23. (Brahman is) the material cause also, on account of (this view) not being in conflict with the promissory statements and the illustrative instances.

24. And on account of the statement of reflection (on the part of the Self).

25. And on account of both (i.e. the origin and the dissolution of the world) being directly declared (to have Brahman for their material cause).

26. (Brahman is the material cause) on account of (the Self) making itself; (which is possible) owing to modification.

27. And because Brahman is called the source.

28. Hereby all (the doctrines concerning the origin of the world which are opposed to the Vedânta) are explained, are explained.

Footnotes