brahma sUtrAs in english

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SrI:

SrImatE rAmAnujAya nama:

SrI lakshmI narasimha parabrahmaNE nama:

 

dear vaishNavAs,

The following is an english translation of brahma

SutrAs (commented by SrI rAmAnuja in his SrI

bhAshyaM).

Here I am including the first chapter (of four

chapter). (translations are from George Taibut

compilation).

 

dAsOhaM,

SrIperumbUdUru vEnkaTa vinOd.

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Chapter I (samanvayAdhyAyam)

PAADA I (atyaMtAspaShTajIvAdiliMgaka pAdamu)

 

jignAsAdhikaraNaM

1. Then therefore enquire into brAhmaN

 

janmAdyadhikaraNaM

2.(brAhamN is that) from which the origin & c., of this

(world proceed)

 

SAstrayOnitvAdhikaraNaM

3.because Scripture is the source (of the knowledge of

brAhmaN)

 

samanvayAdhikaraNaM

4. But that (i.e. the authoritativeness of scripture

with regard to brAhmaN) exists on account of the

connection( of scripture with the highest aim of man)

 

5-12 eekShatyadhikaraNaM

5. On account of seeing (i.e. thinking) that which is

not founded on scripture(i.e. the pradhAna) is not

(what is taught by the texts referring to the

origination of the world)

6. If it be said that (the word 'seeing') has a

secondary (figurative) meaning; we deny this, on

account of the 'Self' (being applied to the cause of

the world)

7. because release(mOksha) is taught of him who takes

his stand on it

8. (pradhAna is not the cause of this world for the

following reason also) And because there is

nostatement of its having to be set aside

9. And on account of the contradiction of the initial

statement

10. On account of (the individual soul) going to the

Self.

11.On account of the uniformity of view.

12. And because it is directly stated in the

scripture.

 

13-20 AnaMdamayAkaraNaM

13. The self consititing of Bliss (is the highest

Self) on account of multiplication

14. If, on account of its being a word denotingan

effect, (Anandamaya be said) not (to denote the

highest Self); (we say) no, on account of abundance.

15. And because He is declared to be the cause of

thatra.

16. And because that (brAhmaN ) which is referred to

in the mantra is declared (to be the Anandamaya)

17. Not the other, on account of impossibility

18. And on account of the declaration of difference.

19. And on account of desire, there is no regard to

what is inferred (i.e. matter)

20. And Scripture teaches the joining of this (i.e.

the individual soul) with that (i.e. bliss) in that

(i.e. the Anandamaya)

 

21-22 aMtaradhikaraNaM

21. The one within (the sun and the eye); on account

of his qualities being declared

22. And on account of the declaration of the

difference (the highest Self is) other (than the

individual souls of the sun & c.,)

 

AkAsAdhikaraNaM

23. Ether (is brAhmaN), on account of the

characteristic marks

 

prANAdhikaraNaM

24. For the same reason breath (is brAhmaN)

 

25-28 jyOtiradhikaraNaM

25. The light (is brAhamaN), on account of the mention

of feet

26. If it be objected that (brAhmaN is) not (denoted)

on account of the meter denoted; (we reply) not so,

because thus the direction of the mind (on brAhmaN) is

declared; for thus it is seen.

27. And thus also, because (thus only) the designation

of the beings, and so on, being the (four) feet is

possible.

28. If it be said that (brAhmaN is) not (recognised)

on account of the difference of designation; (we say)

not so, on account of there being no contradiction in

either (designation)

 

29-32 indraprANAdhikaraNaM

29. prANa is brAhmaN, on account of connection.

30. If it be said that (brAhmaN is ) not (denoted)on

account of the soeajer denoting himself; (we say, not

so), because of the multitude of connections with the

inner self ( is possible only) in that (speaker if

viewed as brAhmaN)

31. The instruction (given by indra about himself) (is

possible) through insight based on scripture, as in

the case of vAmadEva.

32. If it be said (that brAhmaN is not meant) on

account of characteristic marks of the individual soul

and the chief vital air; we say no, on account of the

threefoldness of meditation; on account of (such three

fold meditation) being met( in other texts also); and

on account of (such three fold meditation) being

appropriate here (also).

--\

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Chapter I

PAADA II(asRushTaliMgakapAdam)

 

1-8 sarvatravrasiddhyadhikaraNaM

1. Everywhere; because there is taught what is known.

2.And because the qualities meant to be stated are

possible (in brAhmaN)

3. But, on account of impossibility, not the embodied

soul.

4. And there is (seperate) denotation of the object

and the agent.

5.On account of the difference of words.

6. And on account of smriti.

7. Should it be said that(the passage does) not (refer

to brAhmaN) on account of the smallness of the abode,

and on account of the denotation of that (viz.

minuteness of the being meditated on); we say mo,

because (brAhmaN) has thus to be meditated upon, and

because (in the same passage) it is said to be like

ether.

8. Should it be said that there is attainment of

fruition (of pleasure and pain); we reply, not so, on

account of difference.

 

9-12 attradhikaraNaM

9. The eater (is the highest Self) on account of being

taken all that is movable and immovable.

10. And on account of the topic of the whole section.

11. The 'two entered into the cave' are the two Selfs;

on account of this being seen.

12. And on account of distinctive qualities.

 

13-18 aMtarAdhikaraNaM

13. (The Person) within the eye (is the highest Self)

on account of suitability.

14. And on account of the statement as to abode, and

so on.

15. And on account of the text referring only to what

is characterised by pleasure.

16. For that vert reason that (ether) is brAhmaN

17. And on account of the statement of the way of him

who has heard the upanishads

18. Not any other, on account of non-permanancy of

abode, and of impossibility.

 

19-21 aMtaryAmyadhikaraNaM

19. The internal ruler (referred to) in the clauses

with respect to the gods, with respect to the worlds,

& c.,( is the highest Self), because the attributes of

that are designated.

20. And not that which Smriti assumes, on account of

the declaration of qualities not belonging to that;

not the embodied one.

21. For both also speak of it as something different

 

22-24 adRuSyatvAdhikaraNaM

22. That which possesses the qualities of

invisibility, & c., on account of the declaration of

attributes.

23. Not the two others, on account of distinction and

statement of difference.

24. And on account of the description of its form.

 

25-33 vaiSvAnarAdhikaraNaM

25. vaisvAnara (is the highest Self), on account of

the distinctions qualifying the common term.

26. That which the test refers to is an inferremtial

mark-- thus.

27. Should it be said that it is not so, on account of

the word, & c., and on account of the abiding within;

we say, no; on account of meditation being taught

thus, on account of imposiibility; and because they

read of him as person.

28. For the same reasons not the divinity and the

element.

29. jaimini thinks that there is no objection to (the

word 'agni') directly (denoting the highest Self).

30. ON account of definiteness; thus AsmarAthya

opines.

31. On account of meditation, bAdari thinks.

32. On account of imaginative identification, thus

jaimini thiks; for this the text declares.

--\

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Chapter I

pAda III (spaShTajIvAdiliMgaka pAdamu)

 

1-6 dyubhvAdyadhikaraNaM

1. The abode of heaven, earth, & c., (is the highest

Self), on account of terms which are its own.

2. And on account of its being declared to that to

which the released have to resort.

3. Not that which is inferred, on account of the

absence of terms denoting it, and (so also not) the

bearer of the prANAs( i.e. the individual soul)

4. On account of the declaration of difference

5. ON account of the subject-matter.

6. And on account of abiding and eating.

 

7-8 bhUmAdhikaraNaM

7. The bhUman (is the highest Self), as the

instruction about it is additional to that about

serenity.

8. And on account of the suitability of the

attributes.

 

9-11 AkSharAdhikaraNaM

9. The imperishable (is brAhmaN), on account of its

supporting that which is the end of the ether.

10. And this (supporting)(springs) from command.

11. And on account of the exclusion of (what is of)

another nature (than brAhmaN).

 

eekShatikarmAdhikaraNaM

12. On account of his being designated as the object

of seeing, he (i.e. the highest Self) (is that

object).

 

13-22 daharAdhikaraNaM

13. The small (ether)(is brAHmaN), on account of the

subsequent (arguements).

14. On account of the going and of the world; for thus

it is seen; and (there is) an inferential sign.

15. And on account of there being observed in that

(small ether), supporting which is a greatness of that

(i.e. brAHmaN)

16. And on account of the settled meaning.

17. If it be said that on account of reference to the

other one he is meant; we say no, on account of

impossibility.

18. Should it be said that from a subsequent passage

(it appears that that individual Soul is meant);

rather (the soul) in so far as its true nature has

become manifest.

19. And the reference has a meaning.

20. If it be said, owing to the scriptural declaration

of smallness, that has been explained.

21. And on account of the imitation of that.

22. The same is declared by smriti also.

 

23-24 pramitAdhikaraNaM

23. On account of the term, the one measured.

24. But with reference to the heart, men being

qualified.

 

25-29 dEvatAdhikaraNaM

25. Also beings above them (i.e. men), bAdarAyaNa

thinks, on account of possibility.

26. If it be saud that there results a contradiction

to work; we deny this, on account of the observation

of the assumption of several (bodies).

27. If it be said (that a contradiction will result)

with regard to words; we say no, since beings

originate from them ( as appears) from perception and

inferrence.

28. And for this very reason eternity (of the vEda).

29. ANd on account of the equality of names and forms

there is no contradiction, even in the renovation (of

the world); as appears from -- Sruti and Smriti.

 

madhvadhikaraNaM

30. On account of the impossibility ( of qualification

for the madhuvidyA, & c.,) (jaimini maintains the

non-qualification (of gods, & c.,)

31. And on account of (meditating on the part of the

gods) being in the Light.

32. But bAdarAyaNa (maintains) the existance (of

qualification); for there is (possibility of such).

 

33-41 apaSUdrAdhikaraNaM

33. (That) grief of him (arose), this is intimated by

his (jAnaruti's) resorting to him (Raikva) on hearing

a disrespectful speech about himself.

34. And on account of (jAnasruti) kashtrIya-hood being

understood.

35. On account of the inferential sign further on,

together with kaitraratha.

36. On account of the reference to ceremonial

purifications, and on account of the declaration of

their absence.

37. And on account of the procedure, on the

ascertainment of the non-being of that.

38. And on account of the prohibition of hearing,

studying, and performance of (vEdic) matter.

39. And on account of smriti.

40. On account of the trembling.

41. On account of light being seen (declared in the

text).

 

42-44 arthAMtaratvAdivyavadESAdhikaraNaM

42. The ether, on account of the designation of

something different, and so on.

43. On account of difference in deep sleep and

departing.

44. And on account of such words as Lord.

------

Chapter I

pAda IV (spaShTatara jIvAdi liMgaka pAdamu)

 

1-7 anumAnikAdhikaraNaM

1. If it be said that some (mention) that which rests

in inference; we deny this because (the form) refers

to what is contained in the smile of the body; and

(this the text) shows.

2. But the subtle (body), on account of its

capability.

3.( Matter in its subtle state) subserves an end, on

account of its dependance on him (viz. the Supreme

Person)

4. And on account of there being no statement of its

being an object of knowledge.

5. Should it be said that (the text) declares(it); we

say, not so, for the intelligent Self (is meant), on

account of subject matter.

6. And of three only there is this mention and

question.

7. And as in the case of the 'Great'.

 

8-10 chamasAdhikaraNaM

8. On account of there being no special

characteristic; as in the case of cup.

9. But she begins with light; for thus some read in

their text.

10. And on account of the teaching of formation(i.e.

creation) there is no contradiction; as in the case of

the honey.

 

11-13 paMkhyOpasaMgrahAdhikaraNaM

11. Not from the mention of the number eleven, on

account ofthe diversity and of the excess.

12. The breath, and so on, on the ground of the

complementary passage.

13. By light, food not being (mentioned in the text)

of some.

 

14-15 kAraNatvAdhikaraNaM

14. And on account of (brAhmaN) as described being

declared to be the cause with regard to Ether, and so

on.

15. From connection.

 

16-18 jagadvAchitvAdhikaraNaM

16. Because it denotes the world.

17. Should 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 this has been

explained before.

18. But jaimini thinks that it has another purport, on

account of the question and answer; and thus some

also.

 

19-22 vAkyAsvayAdhikaraNaM

19. On account of the connected meaning of the

sentences.

20. (It is) a mark indicating that the promissory

statement is proved, thus Asmarathya thinks.

21. Because (the soul ) when it will depart is such,

thus audulomi thinks.

22. On account of (brAhmaN's) abiding (within the

individual soul); thus kAsakritsna (holds).

 

23-26 prakRutyadhikaraNaM

23. (brAhmaN is) the meaterial cause on account of

this not being in conflict with the promissory

stetements and the illustrative instances.

24. And on account of the statement of reflection.

25. And on account of both being directly declared.

26. On account of (the Self) making itself.

 

27-29 sarvavyAkhyAdinAkaraNaM

27. Owing to modification.

28. And because it is called womb.

29. Herewith all(texts) are explained, explained.

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