Brahma Sutras

Adhyaya - 1

Padaha - 3

ॐ श्री परमात्मने नमः

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संस्कृत्म
A English
ॐ द्युभ्वाद्यायतनं स्वशब्दात् ॐ ॥ १.३.१॥
ॐ dyubhvadyayatanam svasabdat ॐ || 1.3.1||
The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.

Adhyaya : 1

Padaha :   3

Shloka :   1

ॐ मुक्तोपसृप्यव्यपदेशात् ॐ ॥ १.३.२॥
ॐ muktopasrpyavyapadesat ॐ || 1.3.2||
Because there is the instruction about (Its) attainment by the free.

Adhyaya : 1

Padaha :   3

Shloka :   2

ॐ नानुमानमतच्छब्दात् ॐ ॥ १.३.३॥
ॐ nanumanamatacchabdat ॐ || 1.3.3||
No inferential entity (is the repository), for there is no word of that import.

Adhyaya : 1

Padaha :   3

Shloka :   3

ॐ प्राणभृच्च ॐ ॥ १.३.४॥
ॐ pranabhrcca ॐ || 1.3.4||
A living creature also is not so

Adhyaya : 1

Padaha :   3

Shloka :   4

ॐ भेदव्यपदेशात् ॐ ॥ १.३.५॥
ॐ bhedavyapadesat ॐ || 1.3.5||
And) because there is a mention of difference.

Adhyaya : 1

Padaha :   3

Shloka :   5

ॐ प्रकरणात् ॐ ॥ १.३.६॥
ॐ prakaranat ॐ || 1.3.6||
On account of the context

Adhyaya : 1

Padaha :   3

Shloka :   6

ॐ स्थित्यदनाभ्यां च ॐ ॥ १.३.७॥
ॐ sthityadanabhyam ca ॐ || 1.3.7||
And on account of the facts of staying on and eating.

Adhyaya : 1

Padaha :   3

Shloka :   7

ॐ भूमा सम्प्रसादादध्युपदेशात् ॐ ॥ १.३.८॥
ॐ bhuma samprasadadadhyupadesat ॐ || 1.3.8||
Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).

Adhyaya : 1

Padaha :   3

Shloka :   8

ॐ धर्मोपपत्तेश्च ॐ ॥ १.३.९॥
ॐ dharmopapattesca ॐ || 1.3.9||
And the characteristics of Bhuman are appropriate (for the supreme Self).

Adhyaya : 1

Padaha :   3

Shloka :   9

ॐ अक्षरमम्बरान्तधृतेः ॐ ॥ १.३.१०॥
ॐ aksaramambarantadhrteh ॐ || 1.3.10||
Akasa is Brahman because of supporting all things up to (and including) space.

Adhyaya : 1

Padaha :   3

Shloka :   10

ॐ सा च प्रशासनात् ॐ ॥ १.३.११॥
ॐ sa ca prasasanat ॐ || 1.3.11||
And that act of supporting is possible for God only, owing to the mention of His mighty rule.

Adhyaya : 1

Padaha :   3

Shloka :   11

ॐ अन्यभावव्यावृत्तेश्च ॐ ॥ १.३.१२॥
ॐ anyabhavavyavrttesca ॐ || 1.3.12||
And on account of the exclusion from being other entities.

Adhyaya : 1

Padaha :   3

Shloka :   12

ॐ ईक्षतिकर्मव्यपदेशात् सः ॐ ॥ १.३.१३॥
ॐ iksatikarmavyapadesat sah ॐ || 1.3.13||
From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.

Adhyaya : 1

Padaha :   3

Shloka :   13

ॐ दहर उत्तरेभ्यः ॐ ॥ १.३.१४॥
ॐ dahara uttarebhyah ॐ || 1.3.14||
The small space (dahara akasa) is Brahman, on account of the subsequent reasons.

Adhyaya : 1

Padaha :   3

Shloka :   14

ॐ गतिशब्दाभ्यां तथा हि दृष्टं लिङ्गं च ॐ ॥ १.३.१५॥
ॐ gatisabdabhyam tatha hi drstam liṅgam ca ॐ || 1.3.15||
From the facts of going and the use of the word (Brahma-loka), (it follows that the small Space is Brahman); likewise it is seen in other Upanishads and an indicatory mark is also present.

Adhyaya : 1

Padaha :   3

Shloka :   15

ॐ धृतेश्च महिम्नोऽस्यास्मिन्नुपलब्धेः ॐ ॥ १.३.१६॥
ॐ dhrtesca mahimno'syasminnupalabdheh ॐ || 1.3.16||
And owing to the fact of holding (the worlds) in place, (the small Space must be God); for this glory is noticed (in other texts) as pertaining to Him.

Adhyaya : 1

Padaha :   3

Shloka :   16

ॐ प्रसिद्धेश्च ॐ ॥ १.३.१७॥
ॐ prasiddhesca ॐ || 1.3.17||
And because of familiar use.

Adhyaya : 1

Padaha :   3

Shloka :   17

ॐ इतरपरामर्शात् स इति चेन्नासम्भवात् ॐ ॥ १.३.१८॥
ॐ itaraparamarsat sa iti cennasambhavat ॐ || 1.3.18||
If it is argued that the other one ( the individual soul) should be the small Space, since it is alluded to (at the end), then not so, for that is impossible.

Adhyaya : 1

Padaha :   3

Shloka :   18

ॐ उत्तराच्चेदाविर्भूतस्वरूपस्तु ॐ ॥ १.३.१९॥
ॐ uttaraccedavirbhutasvarupastu ॐ || 1.3.19||
If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature.

Adhyaya : 1

Padaha :   3

Shloka :   19

ॐ अन्यार्थश्च परामर्शः ॐ ॥ १.३.२०॥
ॐ anyarthasca paramarsah ॐ || 1.3.20||
Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.

Adhyaya : 1

Padaha :   3

Shloka :   20

ॐ अल्पश्रुतेरिति चेत्तदुक्तम् ॐ ॥ १.३.२१॥
ॐ alpasruteriti cettaduktam ॐ || 1.3.21||
If it be argued that from the Upanishadic mention of smallness, (the small space must be the individual being), then this has been repudiated earlier.

Adhyaya : 1

Padaha :   3

Shloka :   21

ॐ अनुकृतेस्तस्य च ॐ ॥ १.३.२२॥
ॐ anukrtestasya ca ॐ || 1.3.22||
Because of the fact of acting (shining) in accordance and because of the use of the word "His", (the Light mentioned in the Mundaka Upanishad must be Brahman).

Adhyaya : 1

Padaha :   3

Shloka :   22

ॐ अपि स्मर्यते ॐ ॥ १.३.२३॥
ॐ api smaryate ॐ || 1.3.23||
Moreover, (this aspect) is mentioned in the Smriti.

Adhyaya : 1

Padaha :   3

Shloka :   23

ॐ शब्दादेव प्रमितः ॐ ॥ १.३.२४॥
ॐ sabdadeva pramitah ॐ || 1.3.24||
From the term itself it follows that the measured One is the supreme Self.

Adhyaya : 1

Padaha :   3

Shloka :   24

ॐ हृद्यपेक्षया तु मनुष्याधिकारत्वात् ॐ ॥ १.३.२५॥
ॐ hrdyapeksaya tu manusyadhikaratvat ॐ || 1.3.25||
But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.

Adhyaya : 1

Padaha :   3

Shloka :   25

ॐ तदुपर्यपि बादरायणः संभवात् ॐ ॥ १.३.२६॥
ॐ taduparyapi badarayanah sambhavat ॐ || 1.3.26||
Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.

Adhyaya : 1

Padaha :   3

Shloka :   26

ॐ विरोधः कर्मणीति चेन्नानेकप्रतिपत्तेर्दर्शनात् ॐ ॥ १.३.२७॥
ॐ virodhah karmaniti cennanekapratipatterdarsanat ॐ || 1.3.27||
If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies.

Adhyaya : 1

Padaha :   3

Shloka :   27

ॐ शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम् ॐ ॥ १.३.२८॥
ॐ sabda iticennatah prabhavatpratyaksanumanabhyam ॐ || 1.3.28||
If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference.

Adhyaya : 1

Padaha :   3

Shloka :   28

ॐ अत एव च नित्यत्वम् ॐ ॥ १.३.२९॥
ॐ ata eva ca nityatvam ॐ || 1.3.29||
And from this very fact follows the eternity (of the Vedas).

Adhyaya : 1

Padaha :   3

Shloka :   29

ॐ समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्स्मृतेश्च ॐ ॥ १.३.३०॥
ॐ samananamarupatvaccavrttavapyavirodho darsanatsmrtesca ॐ || 1.3.30||
And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti.

Adhyaya : 1

Padaha :   3

Shloka :   30

ॐ मध्वादिष्वसंभवादनधिकारं जैमिनिः ॐ ॥ १.३.३१॥
ॐ madhvadisvasambhavadanadhikaram jaiminih ॐ || 1.3.31||
Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya.

Adhyaya : 1

Padaha :   3

Shloka :   31

ॐ ज्योतिषि भावाच्च ॐ ॥ १.३.३२॥
ॐ jyotisi bhavacca ॐ || 1.3.32||
Because of the occurrence of the words in respect of a sphere of flight.

Adhyaya : 1

Padaha :   3

Shloka :   32

ॐ भावं तु बादरायणोऽस्ति हि ॐ ॥ १.३.३३॥
ॐ bhavam tu badarayano'sti hi ॐ || 1.3.33||
But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).

Adhyaya : 1

Padaha :   3

Shloka :   33

ॐ शुगस्य तदनादरश्रवणात्तदाद्रवणात्सूच्यते हि ॐ ॥ १.३.३४॥
ॐ sugasya tadanadarasravanattadadravanatsucyate hi ॐ || 1.3.34||
To him (Janasruti) occurred grief on hearing his (swan's) disparaging utterance, as is evident from Janasruti's approaching him (Raikva), for this is hinted at by Raikva.

Adhyaya : 1

Padaha :   3

Shloka :   34

ॐ क्षत्रियत्वागतेश्चोत्तरत्र चैत्ररथेन लिङ्गात् ॐ ॥ १.३.३५॥
ॐ ksatriyatvagatescottaratra caitrarathena liṅgat ॐ || 1.3.35||
And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.

Adhyaya : 1

Padaha :   3

Shloka :   35

ॐ संस्कारपरामर्शात्तदभावाभिलापाच्च ॐ ॥ १.३.३६॥
ॐ samskaraparamarsattadabhavabhilapacca ॐ || 1.3.36||
Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).

Adhyaya : 1

Padaha :   3

Shloka :   36

ॐ तदभावनिर्धारणे च प्रवृत्तेः ॐ ॥ १.३.३७॥
ॐ tadabhavanirdharane ca pravrtteh ॐ || 1.3.37||
And because (Gautama's) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.

Adhyaya : 1

Padaha :   3

Shloka :   37

ॐ श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च ॐ ॥ १.३.३८॥
ॐ sravanadhyayanarthapratisedhat smrtesca ॐ || 1.3.38||
And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).

Adhyaya : 1

Padaha :   3

Shloka :   38

ॐ कम्पनात् ॐ ॥ १.३.३९॥
ॐ kampanat ॐ || 1.3.39||
Prana is Brahman because of the mention of vibration.

Adhyaya : 1

Padaha :   3

Shloka :   39

ॐ ज्योतिर्दर्शनात् ॐ ॥ १.३.४०॥
ॐ jyotirdarsanat ॐ || 1.3.40||
Light is Brahman, for it is met with as such in the Upanishad.

Adhyaya : 1

Padaha :   3

Shloka :   40

ॐ आकाशोऽर्थान्तरत्वादिव्यपदेशात् ॐ ॥ १.३.४१॥
ॐ akaso'rthantaratvadivyapadesat ॐ || 1.3.41||
Akasa (Space) is Brahman, because of the declaration of being something different and so on.

Adhyaya : 1

Padaha :   3

Shloka :   41

ॐ सुषुप्त्युत्क्रान्त्योर्भेदेन ॐ ॥ १.३.४२॥
ॐ susuptyutkrantyorbhedena ॐ || 1.3.42||
Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).

Adhyaya : 1

Padaha :   3

Shloka :   42

ॐ पत्यादिशब्देभ्यः ॐ ॥ १.३.४३॥
ॐ patyadisabdebhyah ॐ || 1.3.43||

Adhyaya : 1

Padaha :   3

Shloka :   43

इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु
iti srimatkrsnadvaipayanakrtabrahmasutresu

Adhyaya : 1

Padaha :   3

Shloka :   0

प्रथमाध्यायस्य तृतीयः पादः समाप्तः
prathamadhyayasya trtiyah padah samaptah

Adhyaya : 1

Padaha :   3

Shloka :   0

ॐ द्युभ्वाद्यायतनं स्वशब्दात् ॐ ॥ १.३.१॥
ॐ dyubhvadyayatanam svasabdat ॐ || 1.3.1||
The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.

Adhyaya : 1

Padaha :   3

Shloka :   1

ॐ मुक्तोपसृप्यव्यपदेशात् ॐ ॥ १.३.२॥
ॐ muktopasrpyavyapadesat ॐ || 1.3.2||
Because there is the instruction about (Its) attainment by the free.

Adhyaya : 1

Padaha :   3

Shloka :   2

ॐ नानुमानमतच्छब्दात् ॐ ॥ १.३.३॥
ॐ nanumanamatacchabdat ॐ || 1.3.3||
No inferential entity (is the repository), for there is no word of that import.

Adhyaya : 1

Padaha :   3

Shloka :   3

ॐ प्राणभृच्च ॐ ॥ १.३.४॥
ॐ pranabhrcca ॐ || 1.3.4||
A living creature also is not so

Adhyaya : 1

Padaha :   3

Shloka :   4

ॐ भेदव्यपदेशात् ॐ ॥ १.३.५॥
ॐ bhedavyapadesat ॐ || 1.3.5||
And) because there is a mention of difference.

Adhyaya : 1

Padaha :   3

Shloka :   5

ॐ प्रकरणात् ॐ ॥ १.३.६॥
ॐ prakaranat ॐ || 1.3.6||
On account of the context

Adhyaya : 1

Padaha :   3

Shloka :   6

ॐ स्थित्यदनाभ्यां च ॐ ॥ १.३.७॥
ॐ sthityadanabhyam ca ॐ || 1.3.7||
And on account of the facts of staying on and eating.

Adhyaya : 1

Padaha :   3

Shloka :   7

ॐ भूमा सम्प्रसादादध्युपदेशात् ॐ ॥ १.३.८॥
ॐ bhuma samprasadadadhyupadesat ॐ || 1.3.8||
Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).

Adhyaya : 1

Padaha :   3

Shloka :   8

ॐ धर्मोपपत्तेश्च ॐ ॥ १.३.९॥
ॐ dharmopapattesca ॐ || 1.3.9||
And the characteristics of Bhuman are appropriate (for the supreme Self).

Adhyaya : 1

Padaha :   3

Shloka :   9

ॐ अक्षरमम्बरान्तधृतेः ॐ ॥ १.३.१०॥
ॐ aksaramambarantadhrteh ॐ || 1.3.10||
Akasa is Brahman because of supporting all things up to (and including) space.

Adhyaya : 1

Padaha :   3

Shloka :   10

ॐ सा च प्रशासनात् ॐ ॥ १.३.११॥
ॐ sa ca prasasanat ॐ || 1.3.11||
And that act of supporting is possible for God only, owing to the mention of His mighty rule.

Adhyaya : 1

Padaha :   3

Shloka :   11

ॐ अन्यभावव्यावृत्तेश्च ॐ ॥ १.३.१२॥
ॐ anyabhavavyavrttesca ॐ || 1.3.12||
And on account of the exclusion from being other entities.

Adhyaya : 1

Padaha :   3

Shloka :   12

ॐ ईक्षतिकर्मव्यपदेशात् सः ॐ ॥ १.३.१३॥
ॐ iksatikarmavyapadesat sah ॐ || 1.3.13||
From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.

Adhyaya : 1

Padaha :   3

Shloka :   13

ॐ दहर उत्तरेभ्यः ॐ ॥ १.३.१४॥
ॐ dahara uttarebhyah ॐ || 1.3.14||
The small space (dahara akasa) is Brahman, on account of the subsequent reasons.

Adhyaya : 1

Padaha :   3

Shloka :   14

ॐ गतिशब्दाभ्यां तथा हि दृष्टं लिङ्गं च ॐ ॥ १.३.१५॥
ॐ gatisabdabhyam tatha hi drstam liṅgam ca ॐ || 1.3.15||
From the facts of going and the use of the word (Brahma-loka), (it follows that the small Space is Brahman); likewise it is seen in other Upanishads and an indicatory mark is also present.

Adhyaya : 1

Padaha :   3

Shloka :   15

ॐ धृतेश्च महिम्नोऽस्यास्मिन्नुपलब्धेः ॐ ॥ १.३.१६॥
ॐ dhrtesca mahimno'syasminnupalabdheh ॐ || 1.3.16||
And owing to the fact of holding (the worlds) in place, (the small Space must be God); for this glory is noticed (in other texts) as pertaining to Him.

Adhyaya : 1

Padaha :   3

Shloka :   16

ॐ प्रसिद्धेश्च ॐ ॥ १.३.१७॥
ॐ prasiddhesca ॐ || 1.3.17||
And because of familiar use.

Adhyaya : 1

Padaha :   3

Shloka :   17

ॐ इतरपरामर्शात् स इति चेन्नासम्भवात् ॐ ॥ १.३.१८॥
ॐ itaraparamarsat sa iti cennasambhavat ॐ || 1.3.18||
If it is argued that the other one ( the individual soul) should be the small Space, since it is alluded to (at the end), then not so, for that is impossible.

Adhyaya : 1

Padaha :   3

Shloka :   18

ॐ उत्तराच्चेदाविर्भूतस्वरूपस्तु ॐ ॥ १.३.१९॥
ॐ uttaraccedavirbhutasvarupastu ॐ || 1.3.19||
If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature.

Adhyaya : 1

Padaha :   3

Shloka :   19

ॐ अन्यार्थश्च परामर्शः ॐ ॥ १.३.२०॥
ॐ anyarthasca paramarsah ॐ || 1.3.20||
Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.

Adhyaya : 1

Padaha :   3

Shloka :   20

ॐ अल्पश्रुतेरिति चेत्तदुक्तम् ॐ ॥ १.३.२१॥
ॐ alpasruteriti cettaduktam ॐ || 1.3.21||
If it be argued that from the Upanishadic mention of smallness, (the small space must be the individual being), then this has been repudiated earlier.

Adhyaya : 1

Padaha :   3

Shloka :   21

ॐ अनुकृतेस्तस्य च ॐ ॥ १.३.२२॥
ॐ anukrtestasya ca ॐ || 1.3.22||
Because of the fact of acting (shining) in accordance and because of the use of the word "His", (the Light mentioned in the Mundaka Upanishad must be Brahman).

Adhyaya : 1

Padaha :   3

Shloka :   22

ॐ अपि स्मर्यते ॐ ॥ १.३.२३॥
ॐ api smaryate ॐ || 1.3.23||
Moreover, (this aspect) is mentioned in the Smriti.

Adhyaya : 1

Padaha :   3

Shloka :   23

ॐ शब्दादेव प्रमितः ॐ ॥ १.३.२४॥
ॐ sabdadeva pramitah ॐ || 1.3.24||
From the term itself it follows that the measured One is the supreme Self.

Adhyaya : 1

Padaha :   3

Shloka :   24

ॐ हृद्यपेक्षया तु मनुष्याधिकारत्वात् ॐ ॥ १.३.२५॥
ॐ hrdyapeksaya tu manusyadhikaratvat ॐ || 1.3.25||
But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.

Adhyaya : 1

Padaha :   3

Shloka :   25

ॐ तदुपर्यपि बादरायणः संभवात् ॐ ॥ १.३.२६॥
ॐ taduparyapi badarayanah sambhavat ॐ || 1.3.26||
Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.

Adhyaya : 1

Padaha :   3

Shloka :   26

ॐ विरोधः कर्मणीति चेन्नानेकप्रतिपत्तेर्दर्शनात् ॐ ॥ १.३.२७॥
ॐ virodhah karmaniti cennanekapratipatterdarsanat ॐ || 1.3.27||
If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies.

Adhyaya : 1

Padaha :   3

Shloka :   27

ॐ शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम् ॐ ॥ १.३.२८॥
ॐ sabda iticennatah prabhavatpratyaksanumanabhyam ॐ || 1.3.28||
If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference.

Adhyaya : 1

Padaha :   3

Shloka :   28

ॐ अत एव च नित्यत्वम् ॐ ॥ १.३.२९॥
ॐ ata eva ca nityatvam ॐ || 1.3.29||
And from this very fact follows the eternity (of the Vedas).

Adhyaya : 1

Padaha :   3

Shloka :   29

ॐ समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्स्मृतेश्च ॐ ॥ १.३.३०॥
ॐ samananamarupatvaccavrttavapyavirodho darsanatsmrtesca ॐ || 1.3.30||
And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti.

Adhyaya : 1

Padaha :   3

Shloka :   30

ॐ मध्वादिष्वसंभवादनधिकारं जैमिनिः ॐ ॥ १.३.३१॥
ॐ madhvadisvasambhavadanadhikaram jaiminih ॐ || 1.3.31||
Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya.

Adhyaya : 1

Padaha :   3

Shloka :   31

ॐ ज्योतिषि भावाच्च ॐ ॥ १.३.३२॥
ॐ jyotisi bhavacca ॐ || 1.3.32||
Because of the occurrence of the words in respect of a sphere of flight.

Adhyaya : 1

Padaha :   3

Shloka :   32

ॐ भावं तु बादरायणोऽस्ति हि ॐ ॥ १.३.३३॥
ॐ bhavam tu badarayano'sti hi ॐ || 1.3.33||
But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).

Adhyaya : 1

Padaha :   3

Shloka :   33

ॐ शुगस्य तदनादरश्रवणात्तदाद्रवणात्सूच्यते हि ॐ ॥ १.३.३४॥
ॐ sugasya tadanadarasravanattadadravanatsucyate hi ॐ || 1.3.34||
To him (Janasruti) occurred grief on hearing his (swan's) disparaging utterance, as is evident from Janasruti's approaching him (Raikva), for this is hinted at by Raikva.

Adhyaya : 1

Padaha :   3

Shloka :   34

ॐ क्षत्रियत्वागतेश्चोत्तरत्र चैत्ररथेन लिङ्गात् ॐ ॥ १.३.३५॥
ॐ ksatriyatvagatescottaratra caitrarathena liṅgat ॐ || 1.3.35||
And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.

Adhyaya : 1

Padaha :   3

Shloka :   35

ॐ संस्कारपरामर्शात्तदभावाभिलापाच्च ॐ ॥ १.३.३६॥
ॐ samskaraparamarsattadabhavabhilapacca ॐ || 1.3.36||
Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).

Adhyaya : 1

Padaha :   3

Shloka :   36

ॐ तदभावनिर्धारणे च प्रवृत्तेः ॐ ॥ १.३.३७॥
ॐ tadabhavanirdharane ca pravrtteh ॐ || 1.3.37||
And because (Gautama's) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.

Adhyaya : 1

Padaha :   3

Shloka :   37

ॐ श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च ॐ ॥ १.३.३८॥
ॐ sravanadhyayanarthapratisedhat smrtesca ॐ || 1.3.38||
And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).

Adhyaya : 1

Padaha :   3

Shloka :   38

ॐ कम्पनात् ॐ ॥ १.३.३९॥
ॐ kampanat ॐ || 1.3.39||
Prana is Brahman because of the mention of vibration.

Adhyaya : 1

Padaha :   3

Shloka :   39

ॐ ज्योतिर्दर्शनात् ॐ ॥ १.३.४०॥
ॐ jyotirdarsanat ॐ || 1.3.40||
Light is Brahman, for it is met with as such in the Upanishad.

Adhyaya : 1

Padaha :   3

Shloka :   40

ॐ आकाशोऽर्थान्तरत्वादिव्यपदेशात् ॐ ॥ १.३.४१॥
ॐ akaso'rthantaratvadivyapadesat ॐ || 1.3.41||
Akasa (Space) is Brahman, because of the declaration of being something different and so on.

Adhyaya : 1

Padaha :   3

Shloka :   41

ॐ सुषुप्त्युत्क्रान्त्योर्भेदेन ॐ ॥ १.३.४२॥
ॐ susuptyutkrantyorbhedena ॐ || 1.3.42||
Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).

Adhyaya : 1

Padaha :   3

Shloka :   42

ॐ पत्यादिशब्देभ्यः ॐ ॥ १.३.४३॥
ॐ patyadisabdebhyah ॐ || 1.3.43||

Adhyaya : 1

Padaha :   3

Shloka :   43

इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य तृतीयः पादः समाप्तः
iti srimatkrsnadvaipayanakrtabrahmasutresu prathamadhyayasya trtiyah padah samaptah
Thus ends the 3rd padaha of the 1st adhayaya of the holy brahma sutras.

Adhyaya : 1

Padaha :   3

Shloka :   0

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