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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.
---------------------------------------------------
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).
-----------------------------------------------------------------------------------------------
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.
-----------------------------------------------------------------------------------------------------
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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