BRAHMA SUTRAS

Brahma Sutras 1.1 Jijnasadhikaranam: Topic 1 (Sutra 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). Janmadyadhikaranam: Topic 2 (Sutra 2) Definition of Brahman Janmadyasya yatah

Brahma Sutras 1.2 Sarvatra Prasiddhyadhikaranam - Topic 1 (Sutras 1-8) The Manomaya is Brahman 1. 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;

Brahma Sutras 1.3 Dyubhvadyadhikaranam - Topic 1 (Sutras 1-7) The abode of heaven, earth etc. is Brahman 1. 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

Brahma Sutras 1.4 Anumanikadhikaranam - Topic 1 (Sutras 1-7) The Mahat and Avyakta of the Kathopanishad do not refer to the Sankhya Tattvas 1. 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’

Brahma Sutras 2.1 Smrityadhikaranam - Topic 1 (Sutras 1-2) Refutation of Smritis not based on Srutis 1. Smrityanavakasadoshaprasanga iti chet na anyasmrityanavakasadoshaprasangat |II.1.1 (135) If it be objected that (from the doctrine of Brahman being the cause of the world) there would result the defect of there being no room for certain Smritis (we say) no, because (by the rejection

Brahma Sutras 2.2 Rachananupapattyadhikaranam - Topic 1 (Sutras 1-10) Refutation of the Sankhyan theory of the Pradhana as the cause of the world 1. Rachananupapattescha nanumanam |II.2.1 (172) That which is inferred, (by the Sankhyas, viz., the Pradhana) cannot be the cause (of the world) because (in that case it is) not possible (to account for the) design or orderly

Brahma Sutras 2.3 Viyadadhikaranam - Topic 1 (Sutras 1-7) Ether is not eternal but created 1. Na viyadasruteh |II.3.1 (217) (The Purvapakshin, i.e., the objector says that) ether (Akasa) (does) not (originate), as Sruti does not say so. Na - not; Viyat - ether, space, Akasa; Asruteh - as Sruti does not say so. 2. Asti tu |II.3.2 (218) But

Brahma Sutras 2.4 Pranotpattyadhikaranam - Topic 1 (Sutras 1-4) The Pranas have their origin from Brahman 1. Tatha pranah |II.4.1 (270) Thus the vital airs (are produced from Brahman). Tatha - thus, likewise, similarly, like the creation of the five primal elements as stated in the previous section; Pranah - the Pranas, the organs. 2. Gaunyasambhavat |II.4.2 (271) On account

Brahma Sutras 3.1 Tadantarapratipattyadhikaranam: Topic 1 (Sutras 1-7) The soul at the time of transmigration does take with it subtle parts of the elements 1. Tadantarapratipattau ramhati samparishvaktah prasnanirupanabhya |III.1.1 (292) In order to obtain another body (the soul) goes enveloped (by subtle elements) (as appears from) the question and explanation (in the scripture, Chhandogya). Tadantarapratipattau - for the purpose

Brahma Sutras 3.2 Sandhyadhikaranam - Topic 1 (Sutras 1-6) The soul in the dream state 1. Sandhye srishtiraha hi |III.2.1 (319) In the intermediate stage (between waking and deep sleep) there is (a real) creation; because (the Sruti) says so. Sandhye - in the intermediate stage (between waking and deep sleep, i.e., in the dream state); Srishtih - (there is