All 555 sūtras

Now, therefore, the enquiry into Brahman. Now, therefore, the enquiry into Brahman (is to be undertaken). word by word ›

Brahman is that from which the world arises. (Brahman is that) from which the origin, sustenance and dissolution of this (world) proceed. word by word ›

Known only through scripture — and its source. Because (Brahman) is the source of the scripture — and because scripture is the means of knowing it. word by word ›

All the Upaniṣads have one purport. But that (Brahman is known from the Upaniṣads), because it is their uniform purport. word by word ›

The cause thought — so it is not unconscious matter. The pradhāna, which has no scriptural basis, is not (the cause of the world), because (the cause is said) to have thought. word by word ›

The self “made of bliss”. The one consisting of bliss (is the supreme Self), because of repetition. word by word ›

The golden person within the sun. The one within (the sun and the eye is Brahman), because its qualities are taught. word by word ›

“Space” here means Brahman. “Space” (here is Brahman), because of its marks. word by word ›

“Prāṇa” here means Brahman. For the same reason, “prāṇa” (is Brahman). word by word ›

The light beyond heaven. The light (is Brahman), because (its) feet are mentioned. word by word ›

Indra says “Know me” — speaking as the Self. But the teaching (of Indra, “Know me”) is from the standpoint of scripture, as with Vāmadeva. word by word ›

The one made of mind is Brahman. (The one consisting of mind is Brahman), because what is well known everywhere (as Brahman) is taught (here). word by word ›

The eater whose food is the whole world. The eater (is Brahman), because the moving and unmoving are taken (as food). word by word ›

The two in the cave of the heart. The two who have entered the cave are the two selves, for that is seen (in scripture). word by word ›

The inner controller. The inner controller in the gods and the rest (is Brahman), because its qualities are stated. word by word ›

The invisible source of all beings. The one possessed of invisibility and other qualities (is Brahman), because (its) qualities are mentioned. word by word ›

The universal person, Vaiśvānara. Vaiśvānara (is Brahman), because of the distinguishing marks, though the word is common. word by word ›

The support of heaven and earth. The abode of heaven, earth and the rest (is Brahman), because of the word “Self”. word by word ›

The infinite, bhūmā. The infinite (is Brahman), because it is taught after (prāṇa, the one awake in) serenity. word by word ›

The imperishable that holds space. The imperishable (is Brahman), because it supports (all) up to space. word by word ›

The small space in the heart. The small (space in the heart is Brahman), because of the subsequent statements. word by word ›

Everything shines after it. (The light is Brahman) because of the shining after (it), and (because it is called the light) of that. word by word ›

The person of the size of a thumb. The one of a measured size (the thumb-sized person) is (Brahman), from the very words (used). word by word ›

The gods too may seek Brahman. Bādarāyaṇa holds that (beings) above them (the gods) also (are qualified for knowledge of Brahman), because it is possible. word by word ›

Jānaśruti’s grief — the “śūdra” passage. His grief (is meant by the word “śūdra”), because he heard their disrespect and ran to (Raikva) — so it is indicated. word by word ›

In deep sleep and at death the Lord is distinct. (The self made of knowledge is the supreme Lord) because it is spoken of as different (from the soul) in deep sleep and at death. word by word ›

“The unmanifest” of the Kaṭha is not pradhāna. If it be said that in some (texts) the inferred (pradhāna) also is mentioned — no, for it is taken as the body in the simile (of the chariot); and (scripture) shows (this). word by word ›

The creation accounts agree about the cause. (There is no contradiction) as to (Brahman as) the cause of space and the rest, because it is stated (everywhere) as described (in one place). word by word ›

Brahman is the material cause too. (Brahman is) the material cause also, so as not to contradict the proposition and the illustration. word by word ›

It made itself into the world. Because (Brahman) made itself (into the world), by transformation. word by word ›

All the other theories are answered. By this all (the other theories) are explained — explained. word by word ›

Does Vedānta leave the Sāṅkhya smṛti no room?. If it be said that (our view) leaves no room for a smṛti, (we say) no — for (the other view) would leave no room for other smṛtis. word by word ›

Yoga is answered by the same reasoning. By this the Yoga (smṛti) is refuted. word by word ›

“The world is too unlike Brahman to come from it”. (Brahman is) not (the cause), because this (world) is different in nature (from it); and its being so is known from scripture. word by word ›

But it is seen — life comes from the lifeless. But it is seen. word by word ›

Reasoning alone has no firm ground. Because reasoning has no firm basis (it cannot overturn scripture). If it be said that one should reason in another way — even so, there would be no escape (from the defect). word by word ›

Enjoyer and enjoyed — like waves and the sea. If it be said that, (the enjoyed) becoming the enjoyer, there would be no distinction — (the distinction) may exist, as in the world. word by word ›

The effect is not other than the cause. The non-difference of these (effects from the cause) is known from the word “ārambhaṇa” and others. word by word ›

Brahman needs no tools — like milk becoming curd. If it be said that (Brahman cannot create) because the gathering (of means) is observed (in makers) — no, for (it is) like milk. word by word ›

“Did the whole of Brahman become the world?”. (If Brahman changes into the world) either the whole would change, or the texts declaring it partless would be contradicted. word by word ›

Scripture says both — and it is the authority here. But (the objection does not stand), because of scripture, (the matter) being grounded in scripture. word by word ›

Even in the self, as in dream. For so too in the self (in dream) various creations (arise without the self changing). word by word ›

Creation is play. But (creation is) mere play, as in the world. word by word ›

God is neither partial nor cruel. (The Lord is) not (guilty of) partiality and cruelty, because (creation) depends (on the merit and demerit of beings); scripture shows this. word by word ›

Saṃsāra has no beginning. If it be said that (this is) not (possible), because before creation there was no karma to distinguish — no, because (saṃsāra) is beginningless. word by word ›

Unconscious matter cannot design a world. The inferred (pradhāna) is not (the cause), because orderly design is not possible (for it). word by word ›

“Like the lame and the blind, or the magnet”. If it be said (that pradhāna moves) like a (lame) person (on a blind man) or a magnet — even so (the defect remains). word by word ›

The atoms cannot begin to move. In either case (with or without an unseen cause) there can be no motion (of the atoms); therefore there is no (creation or dissolution). word by word ›

Momentary aggregates cannot come together. Even if the aggregates had the two causes, they could not come about. word by word ›

External objects are not non-existent. (External things are) not non-existent, because they are perceived. word by word ›

Waking is not like dreaming. And (waking experience) is not like dream and the rest, because of their difference in nature. word by word ›

Contradictory properties cannot belong to one thing. (The Jaina view is) not (tenable), because (contradictory attributes) cannot exist at the same time in one thing. word by word ›

A Lord who is only an efficient cause. (The view of) the Lord (as merely the efficient cause is not tenable), because of inconsistency. word by word ›

The individual soul cannot be born. (The Pāñcarātra view that the soul is born is not acceptable), because the origination (of the soul) is impossible. word by word ›

Is space created?. Space is not (created), because (it is) not stated in scripture. word by word ›

Whatever is divided is an effect. But wherever there is division there is modification (effect), as in the world. word by word ›

Brahman itself has no origin. But there is no origin of the existent (Brahman), because (it) is impossible. word by word ›

The soul is not born and does not die. The self (is) not (born), because (its birth) is not mentioned, and because of its eternity (declared) in those (texts). word by word ›

The self is consciousness itself. For that very reason (the self is) intelligence itself. word by word ›

The soul is called atomic because of the intellect. But (the soul) is spoken of thus (as atomic), because the qualities of that (intellect) are predominant, just as (the supreme Self is spoken of as small). word by word ›

The soul is an agent — or scripture would have no purpose. (The soul is) an agent, because (only so) is scripture meaningful. word by word ›

Like the carpenter, with and without tools. And as the carpenter (is) in both ways. word by word ›

Agency comes from the Lord. But (the agency of the soul) is from the supreme (Lord), because scripture says so. word by word ›

The soul as a “part” of the Lord. (The soul is) a part (of the Lord), because of the statements of difference, and also otherwise (of identity) — for some recite (that Brahman is) fishermen, gamblers and so on. word by word ›

The soul is a reflection. And (the soul is) only a reflection (of the supreme Self). word by word ›

The senses too are created. In the same way the senses (are created). word by word ›

The chief prāṇa is also created. The chief (prāṇa) also (is created). word by word ›

Name and form are made by the Lord. But the making of names and forms (is the work) of the one who made (the elements) threefold, because of the teaching. word by word ›

The soul departs wrapped in the subtle elements. In going to another (body, the soul) goes enveloped (by the subtle elements), as is known from the question and its explanation. word by word ›

Returning with a remainder of karma. When the work is exhausted (the soul descends) with a remainder (of karma), as known from scripture and smṛti — by the way it went and otherwise. word by word ›

The descending soul only resembles the elements. (The descending soul) attains similarity of nature (with space, air etc.), because (that alone) is reasonable. word by word ›

Dream is mere māyā. But (dream creation) is mere illusion, because its nature does not manifest with completeness (of the conditions of reality). word by word ›

In deep sleep the soul rests in the Self. Absence of that (dream, i.e. deep sleep, takes place) in the nerves and in the Self, as scripture says. word by word ›

Swoon is half-way to death. In swoon there is half-attainment (of death), because that alone remains. word by word ›

Brahman does not have two natures. Not even on account of the place (adjuncts) can there be a twofold characteristic of the supreme (Brahman), for everywhere (it is taught as without distinctions). word by word ›

Brahman is formless. (Brahman is) indeed formless, for that is the main purport (of the texts). word by word ›

Like light taking the shape of what it lights. And like light (Brahman appears with form), so that (those texts) are not meaningless. word by word ›

Scripture and smṛti teach by negation. (Scripture) shows (that Brahman is without attributes), and so too does smṛti. word by word ›

Like the sun reflected in many waters. For this very reason the comparison (is used), like that of the reflections of the sun. word by word ›

“Not this, not this” denies only forms. (The text “not this, not this”) denies (only) the limitation of what has been mentioned; for afterwards it says something more. word by word ›

Brahman is unmanifest to the senses. That (Brahman) is unmanifest, for (scripture) says so. word by word ›

Yet it is realised in deep meditation. Moreover (Brahman is realised) in perfect meditation, as (we know) from scripture and smṛti. word by word ›

The Lord gives the fruits of action. The fruit (of action comes) from Him, because (that alone) is reasonable. word by word ›

Bādarāyaṇa: the Lord, as scripture names him the cause. But Bādarāyaṇa (holds) the former (the Lord as the giver of fruits), because (He) is declared the cause. word by word ›

One meditation across all the Upaniṣads. The meditations described in all the Upaniṣads (are the same), because there is no difference in the injunction and the rest. word by word ›

Bliss and the essential attributes are everywhere. Bliss and the other (attributes) of the principal one (Brahman are to be understood everywhere). word by word ›

The negations of the Imperishable are collected. But the negative attributes of the Imperishable (are to be combined), because the method and the object are the same — as with the Upasad (offerings); this has been explained. word by word ›

Is there a self apart from the body?. Some (deny the existence) of a self (separate from the body), because (consciousness) exists only when the body exists. word by word ›

Knowledge itself is the highest good. From this (knowledge comes) the highest goal, because of scripture — so (holds) Bādarāyaṇa. word by word ›

The Self taught is greater than the agent of rituals. But because (the Self) taught is greater (than the agent), Bādarāyaṇa’s (view stands), for this is seen (in scripture). word by word ›

Knowledge dissolves the whole world of action. And (scripture speaks of) the dissolution (of the whole world of action through knowledge). word by word ›

Works are needed — as a horse is for the journey. And (knowledge) requires all (works), because scripture prescribes sacrifice and the rest (for it) — as a horse (is used for its proper purpose). word by word ›

One must have calm and self-control. Even so, one must be endowed with calmness, self-control and the rest, because they are enjoined as auxiliaries to knowledge and must necessarily be practised. word by word ›

Those outside the stages of life can also know. Those standing in between (the stages of life) also (are qualified for knowledge), because this is seen (in scripture). word by word ›

Special grace through practice. And (there is) special favour (from particular disciplines). word by word ›

Contemplative silence — the third aid. (There is) an injunction of another auxiliary — the third (silent contemplation) — for one (seeking knowledge), where needed, as with other injunctions. word by word ›

The knower lives without display. (The seeker should live) without displaying (himself), because of the context. word by word ›

Knowledge in this very life, if nothing obstructs. (Knowledge may arise) even in this life, if there is no obstruction (from other karma); for this is seen (in scripture). word by word ›

Liberation has no degrees. Thus there is no variety in the fruit called liberation, for that state is ascertained (to be the same). word by word ›

Repeat — because the teaching is repeated. Repetition (is necessary), because of the repeated instruction. word by word ›

Know Brahman as your own Self. But (the knowers) approach (Brahman) as the Self, and (the scriptures) make (the disciples) grasp it so. word by word ›

A symbol is not the Self. (One should) not (regard) the symbol (as the Self), for (the meditator) is not that. word by word ›

See the symbol as Brahman, not Brahman as the symbol. The symbol is to be viewed as Brahman, because of (Brahman’s) superiority. word by word ›

Meditate seated. (One should meditate) seated, because (only then) is it possible. word by word ›

Wherever the mind is concentrated. Wherever one-pointedness (comes), there (one may meditate), because there is no special (rule of place). word by word ›

Meditation continues till death. (The meditations are to be continued) until death, for even then (their effect) is seen. word by word ›

Knowledge burns past karma and frees from future. On the realisation of That, (there is) non-attachment of later and destruction of earlier sins, because (scripture) declares so. word by word ›

Merit too is no longer binding. Likewise there is non-attachment of the other (merit) too; but (final liberation comes) at the fall (of the body). word by word ›

Prārabdha karma runs its course. But only those earlier works whose effects have not begun (are destroyed), because (scripture) fixes the limit (as the death of the body). word by word ›

Having exhausted prārabdha, he becomes one with Brahman. But having exhausted the other two (works that have begun) by experiencing them, he becomes one (with Brahman). word by word ›

At death speech merges in mind. Speech (merges) in the mind, because it is seen and because of scripture. word by word ›

The knower’s prāṇas do not depart. If it be said (that the prāṇas of the knower depart), because the denial (refers to the soul) — no. word by word ›

In some texts this is clear. For in some (recensions) it is clearly stated. word by word ›

They merge in the supreme. They (merge) in the supreme (Brahman), for (scripture) says so. word by word ›

Non-distinction, as scripture says. (There is) non-distinction (with Brahman), because of the scriptural statement. word by word ›

The door of the hundred-and-first nerve. The tip of its abode (the heart) is lit; the door being lit up, by the power of knowledge and by constant remembrance of the path that is part of it, favoured by the one in the heart, (the soul goes out) by (the nerve) that is the hundred-and-first. word by word ›

The path of light. (The soul goes) by (the path beginning with) the flame, because that is well known. word by word ›

Bādari: they go to the conditioned Brahman. (The guides lead the soul to) the effected Brahman, (so holds) Bādari, because going is possible (only to it). word by word ›

Gradual liberation — kramamukti. At the dissolution of the effected (Brahmaloka, the souls attain) what is higher than it, together with its ruler, as scripture says. word by word ›

Who goes on the path?. Bādarāyaṇa (holds that the guide) leads those who do not rely on symbols, because there is no defect in this two-fold distinction, and because one becomes what one meditates on. word by word ›

Liberation is manifesting one’s own nature. Having attained (the supreme light, the soul) manifests (its real nature), as is known from the word “own”. word by word ›

It is liberated — as promised. (The soul that manifests itself is) liberated, because of the promise (in scripture). word by word ›

In liberation, non-different from Brahman. (The liberated soul exists) in non-separation (from Brahman), because this is seen (in scripture). word by word ›

Jaimini: with the qualities of Brahman. With (the nature) of Brahman, (says) Jaimini, because of the mention (of qualities) and other reasons. word by word ›

Auḍulomi: as pure consciousness. (The liberated exists) as pure consciousness, because that is its very nature — so says Auḍulomi. word by word ›

Bādarāyaṇa: there is no contradiction. Even so, Bādarāyaṇa (holds) that there is no contradiction, since the former (qualities) are also (taught) by reference. word by word ›

The meditator’s wishes are fulfilled by will alone. But by will alone (the liberated meditator’s desires are fulfilled), for scripture says so. word by word ›

Except the work of running the universe. (The liberated have all powers) except the activity of (creating and ruling) the world, because of the context and because they are not mentioned (there). word by word ›

Equal only in enjoyment. And because of the indication that (they) are equal (with the Lord) only in enjoyment. word by word ›

No return — scripture says so. No return, because of scripture; no return, because of scripture. word by word ›