Madhvacharya's Dvaita Vedanta (Tatvavada) and translation of Sarvamoola containing Bhagavad Gita, Upanishads, and Brahmasutra.

Brahmasūtra Aṇu-Bhāṣya

- by Sri Madhvāchārya

अभ्रमं भङ्गरहितं अजदं विमलं सदा। आनन्दतीर्थं अतुलं भजे तापत्रयापाहं॥

abhramaṁ bhaṅgarahitaṁ ajadaṁ vimalaṁ sadā। ānandatīrthaṁ atulaṁ bhajē tāpatrayāpāhaṁ॥

Worship of Anandatheertha, who is always flawless, unobstructed, ardent, and pure, removes all afflictions.

(Translated by Madhukrishna Sudhindra)

Preface

B.Ab 1.01
nārāyaṇaṃ guṇaiḥ sarvairudīrṇaṃ doṣavarjitam। jñeyaṃ gamyaṃ gurūṃścāpi natvā sūtrārtha ucyate ॥1-1॥
Having bowed to Lord Nārāyaṇa, who is exalted by all qualities, who is free from faults, who is to be known and who is to be attained, and also bowing to the teachers, the meaning of the aphorism is now stated. (1-1)
B.Ab 1.02
viṣṇureva vijijñāsyaḥ sarvakartā'gamoditaḥ। samanvayādīkṣateśca pūrṇānando'ntaraḥ khavat॥1-2॥
Indeed, Lord Viṣṇu alone is to be known as the all-doer, revealed by the scriptures after harmonious synthesis and contemplation; who is of the form of complete bliss, who is within and outside. (1-2)
B.Ab 1.03
praṇetā jyotirityādyaiḥ prasiddhair anyavastuṣu। ucyate viṣṇur evaikaḥ sarvaiḥ sarvaguṇatvataḥ ॥1-3॥
Among other entities, Lord Viṣṇu alone is referred to by all as the originator, the effulgence, and so on, by such well-known names, as he alone possesses all auspicious qualities. (1-3)
B.Ab 1.04
sarvago'ttā niyantā ca dṛśyatvāt ujjhitaḥ sadā। viśvajīvāntaratvādyairliṅgaiḥ sarvairyutaḥ sa hi ॥1-4॥
He is all-pervading, the eater, the controller, and is always devoid of the condition of being an object. Indeed, as the inner self of all beings, he is endowed with all the marks by which he is known. (1-4)
B.Ab 1.05
sarvāśrayaḥ pūrṇaguṇaḥ so'kṣaraḥ san hṛdabjagaḥ। sūryādibhāsakaḥ prāṇaprerako daivatairapi ॥1-5॥
He is the support of all, endowed with all virtues, the imperishable one, abiding in the lotus of the heart, the illuminator of the Sun and other luminaries, the mover of the vital breath, even of the deities. (1-5)
B.Ab 1.06
jñeyo na vedaiḥ śūdrādaiḥ kampako'nyaś ca jīvataḥ। patitvādiguṇairyuktaḥ tadanyatra ca vācakaiḥ ॥1-6॥
He is not known through Vedas by the demoniac natured, by those who are wavering, and such other living being who are endowed with qualities such as being fallen, or by those who declare elsewhere. (1-6)
B.Ab 1.07
mukhyataḥ sarvaśabdaiś ca vācya eko janārdanaḥ। avyaktaḥ karmavācyaś ca vācya eko'mitātmakaḥ ॥1-7॥
Primarily, Lord Janārdana alone is denoted by all words. The unmanifest, who is of infinite nature, is the one denoted by words referring to action. (1-7)
B.Ab 1.08
avāntaraṃ kāraṇaṃ ca prakṛtiḥ śūnyam eva ca। ity ādi anyatra niyataiḥ api mukhyatayā uditaḥ। śabdaiḥ ataḥ anantaguṇaḥ yat śabdā yogavṛttayaḥ ॥1-8॥
Though words 'avāntaraṃ' i.e. the interspace, 'kāraṇam' i.e. the cause, 'prakṛti' i.e. the primordial nature, and 'śūnyam' i.e. the void, are used elsewhere to explain other things, but primarily they depict qualities of the Lord with infinite qualities who is engaged in Yoga. (1-8)

B.Ab 2.01
śrautasmṛtiviruddhatvāt smṛtayo na guṇān hareḥ। niṣeddhuṃ śaknuyurvedā nityatvān mānamuttamam ॥2-1॥
When there is a conflict between Śruti (vedas) and Smṛti (other man-made scriptures), Smṛti that doesn't praise the attributes of the Lord Hari has to be discarded. The Vedas, being eternal, are the highest authority. (2-1)
B.Ab 2.02
devatāvacanād āpo vadantītyādikaṃ vacaḥ । nāyuktavād y asannaiva kāraṇaṃ dṛśyate kvacit ॥2-2॥
The statement such as 'the waters say' based on the words of the deity convey higher meaning. Indeed, unreasonable arguments being absent, they indicate cause at sometime, somewhere. (2-2)
B.Ab 2.03
asajjīvapradhānādiśabdā brahmaiva nāparam। vadanti kāraṇatvena kvāpi pūrṇaguṇo hariḥ ॥2-3॥
The terms like asat (non-being), jīva (living being), pradhāna (primordial matter) and others refer solely to Brahman and not to anything else. Everywhere, Hari, who possesses all qualities, is declared to be the cause. (2-3)
B.Ab 2.04
svātantryāt sarvakartṛtvānnāyuktaṃ tadvadecchrutiḥ। bhrāntimūlatayā sarvasamayānāmayuktitaḥ ॥2-4॥
Because of independence and universal agency (of the Lord), it is not appropriate to attribute opposing views, such as desire etc., as all such doctrines lack reasoning and are delusional. (2-4)
B.Ab 2.05
na tadvirodhād vacanaṃ vaidikaṃ śaṅkyatāṃ vrajet। ākāśādi-samastaṃ ca tajjaṃ tenaiva līyate ॥2-5॥
The Vedic statement should not be doubted on account of any contradiction; the entire universe, beginning with ether and so on, is born from That and dissolves into That alone. (2-5)
B.Ab 2.06
so'anutpattilayaḥ kartā jīvaḥ tadvashagaḥ sadā। tadābhāso hariḥ sarvarūpeṣvapi samaḥ sadā ॥2-6॥
Lord Hari, who is without origination and dissolution, is the real doer, and the individual soul is always under his control, being His reflection; He remains ever equal in all forms. (2-6)
B.Ab 2.07
mukhyaprāṇaś cendriyāṇi dehaś caiva tadudbhavaḥ। mukhyaprāṇavaśe sarvaṃ sa viṣṇor vaśagaḥ sadā ॥2-7॥
From the primary-prāṇa (mukhyaprāṇaḥ) senses came into being; from the senses body came into being. Everything is under the control of primary-prāna (mukhyaprāṇaḥ), and he is always under the control of Lord Vishnu. (2-7)
B.Ab 2.08
sarvadoṣojjhitaḥ tasmād bhagavān puruṣottamaḥ। uktā guṇāścāviruddhāstasya vedeṣu sarvaśaḥ ॥2-8॥
Therefore, the Supreme Person, the Lord, is free from all faults. All his qualities, as declared in the Vedas, are harmonious and not opposed to each other. (2-8)

B.Ab 3.01
śubhena karmaṇā svargaṃ nirayaṃ ca vikarmaṇā। mithyājñānena ca tamo jñānenaiva paraṃ padam ॥3-1॥
Heaven is attained by virtuous action, hell by evil action; darkness by false knowledge, and the supreme state by knowledge and wisdom alone. (3-1)
B.Ab 3.02
yāti tasmād viraktaḥ san jñānam eva samāśrayet। sarvāvasthā-prerakaś ca sarva-rūpeṣu abhedavān ॥3-2॥
Therefore, being dispassionate, one should take refuge only in knowledge. He is the instigator in all states and remains equally flawless in all forms. (3-2)
B.Ab 3.03
sarvadeśeṣu kāleṣu sa ekaḥ parameśvaraḥ। tadbhaktitāratamyena tāratamyaṃ vimuktigam ॥3-3॥
He alone is the supreme lord at all places and times. According to the gradation of devotion, there is a corresponding gradation leading to liberation. (3-3)
B.Ab 3.04
saccidānanda ātmeti mānuṣaistu sureśvaraiḥ। yathākramaṃ bahuguṇair brahmaṇā tv akhilair guṇaiḥ ॥3-4॥
Humans call the Ātmān, the essence, as 'truth, reality, consciousness, bliss'; the lords of gods describe it by many qualities according to their capacity; but Brahmā describes it by all qualities. (3-4)
B.Ab 3.05
upāsyaḥ sarvadevaiś ca sarvair api yathā balam। jñeyo viṣṇur viśeṣas tu jñāne syād uttaro uttaram ॥3-5॥
Lord Viṣṇu especially is to be worshipped by all the gods and by everyone, through seeking knowledge ever higher and higher, according to their capacity. (3-5)
B.Ab 3.06
sarve'pi puruṣārthāsyuḥ jñānādeva na saṃśayaḥ। na lipyate jñānāvāṃśca sarvadoṣairapi kvacit ॥3-6॥
All the aims of human life are certainly attained through knowledge, without any doubt. One who possesses knowledge is never tainted by any faults anywhere. (3-6)
B.Ab 3.07
guṇadoṣaiḥ sukhasyāpi vṛddihrāsau vimuktigau। nṛṇāṃ surāṇāṃ muktau tu sukhaṃ kḷptaṃ yathākramam ॥3-7॥
Happiness, even for men and gods, increases or decreases due to merits and faults, but in liberation, happiness alone is firmly established according to the proper order. (3-7)

B.Ab 4.01
viṣṇur brahma tathā'dāte 'ty evaṃ nityam upāsanam। kāryam āpady api brahma tena yāty aparokṣatām ॥4-1॥
Lord Viṣṇu is Brahman; thus, he has ordained that worship must always be performed. By worshipping him through activity, even in times of difficulty, one attains direct realization of Brahman. (4-1)
B.Ab 4.02
prārabdhakarmaṇo'nyasya jñānādeva parikṣayaḥ। aniṣṭasyobhayasyāpi sarvasyānyasya bhogataḥ ॥4-2॥
For all karmas other than prārabdha, exhaustion occurs solely through knowledge. For all undesirable and mixed (prārabdha karmas), exhaustion occurs through experience. (4-2)
B.Ab 4.03
uttareṣu uttareṣu evaṃ yāvat vāyuṃ vimuktigāḥ। praviśya bhuñjate bhogāṃs tad antar bahiḥ eva vā ॥4-3॥
Those who have attained liberation, having entered into the higher and higher (principles within the body), all the way up to the principle prāna, indeed enjoy pleasures, both inside as well as outside. (4-3)
B.Ab 4.04
vāyurviṣṇuṃ praviśyaiva bhogāṃścaivottarottaram। utkrāmya mānuṣā muktiṃ yānti dehakṣayāt surāḥ ॥4-4॥
The Prāna, vital air, having entered Viṣṇu, indeed experiences enjoyments of higher and higher order. Transcending the human state, attain liberation upon the destruction of the body, and become Suras (gods). (4-4)
B.Ab 4.05
arcirādipathā vāyuṃ prāpya tena janārdanam। yāntyuttamā naroccādyā brahmalokāt sahā'munā ॥4-5॥
Those who follow the path beginning with light, having reached the Prāna, then joined together with highest men and other exalted ones, depart from Brahmaloka and reach Lord Janārdana. (4-5)
B.Ab 4.06
yathāsaṅkalpabhogāś ca cidānandaśarīriṇaḥ। jagatsṛṣṭyādiviṣaye mahāsāmarthyam apy ṛte ॥4-6॥
There, enjoyments arise as willed for those whose bodies are of consciousness and bliss, even without the great power in the matter of creation of the world and so on (as they are always in tune with the Lord). (4-6)
B.Ab 4.07
yatheṣṭaśaktimantaś ca vinā svābhāvikottamān | ananyavaśagāś caiva vṛddhihrāsavivarjitāḥ | duḥkhādirahitaṃ nityaṃ modante'virataṃ sukham ||4-7||
They, possessing strength as desired, except those naturally superior, not dependent on others and indeed self-controlled, free from increase and decrease, and free from suffering and the like, eternally rejoice in unceasing happiness. (4-7)
B.Ab 4.08
pūrṇaprajñena muninā sarvaśāstrārthasaṅgrahaḥ। kṛto'yaṃ prīyatāṃ tena paramātmā ramāpatiḥ ॥4-8॥
This compendium of all the meanings of the śāstras has been composed by the sage Pūrṇaprajña; may it be pleasing to Him, that Supreme Ātmān, the Lord of Lakṣmī. (4-8)
B.Ab 4.09
namo namo'śeṣadoṣadūra pūrṇaguṇātmane। viriñciśarvapūrvēḍyavandyāya śrīvarāya te ॥4-9॥
Salutations again and again to you, O bestower of auspicious boons, who is free from all faults, whose nature is full of all virtues, who is worthy of worship and praise even before Brahmā and Śiva. (4-9)

1st Chapter (प्रथमोऽध्यायः)

2nd Chapter (द्वितीयोऽध्यायः)

3rd Chapter (तृतीयोऽध्यायः)

4th Chapter (चतुर्थोऽध्यायः)