brahma-sutravedantabadarayanavyasa

Athato Brahma Jijnasa (Brahma Sutra 1.1.1)

अथातो ब्रह्मजिज्ञासा in English · English

🕉️ hindu·📿 3× repetitions·🕐 Before study of the Brahma Sutra or Vedanta, in the early morning (Brahma Muhurta)·📜 Brahma Sutra (Vedanta Sutra) 1.1.1

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हिन्दी / देवनागरी తెలుగు தமிழ்ಕನ್ನಡ മലയാളം ગુજરાતી বাংলা ଓଡ଼ିଆ ਪੰਜਾਬੀEnglishසිංහල 𑌗𑍍𑌰𑌨𑍍𑌥

✦ Meaning

These are the famous first four aphorisms (the Chatuh-sutri) of the Brahma Sutra (also called Vedanta Sutra), composed by the sage Badarayana (Vyasa), which systematize the teaching of the Upanishads. The opening sutra begins with 'Atha ataḥ' — 'Now, therefore' — declaring that, after acquiring the necessary qualifications and recognizing that ritual brings only impermanent results, the seeker undertakes the enquiry into Brahman, the infinite Reality. The next three define Brahman as that from which the universe arises, establish scripture as the means of knowing it, and affirm that all the Upanishads converge on it. Together they announce the supreme subject of Vedanta: the deliberate desire to know the Absolute.

Origin & Story

Brahma Sutra (Vedanta Sutra) 1.1.1 · Sage Badarayana (traditionally identified with Vyasa) · Ancient (classical period of Vedanta)

The Brahma Sutra begins, like the other great philosophical works, with the words 'Atha ataḥ' — 'Now, therefore.' The commentators explain that 'now' indicates the time after the seeker has acquired the fourfold qualification — discrimination, dispassion, the sixfold virtues, and the longing for liberation — and 'therefore' indicates the reason: having seen that the fruits of ritual are impermanent, one turns to the eternal. With this the sage Badarayana announces the subject of his entire work: the enquiry into Brahman. The following sutra then defines Brahman as that from which the origin and sustenance of this universe proceed.

✦ As told in scripture

Vedanta teaches that this very enquiry, undertaken with the right qualifications, culminates in the direct knowledge of Brahman that destroys ignorance at its root; and so the tradition holds that the mere genuine awakening of the desire to know Brahman, with which this sutra begins, already marks the soul's decisive turn toward liberation.

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The Mantra

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athāto brahma-jijñāsā (1.1.1) janmādy asya yataḥ (1.1.2) śāstra-yonitvāt (1.1.3) tat tu samanvayāt (1.1.4)

Meaning:Now, therefore, (begins) the enquiry into Brahman. (1.1.1) Brahman is that from which the origin, sustenance and dissolution of this universe proceed. (1.1.2) Because the scriptures are the source (of its knowledge). (1.1.3) But that (Brahman is the harmonious purport of all the scriptures), because of their consistent import. (1.1.4)

Word-by-Word Meaning

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atha🔊Now (an auspicious word; here also meaning 'after' the prerequisites have been fulfilled)

ataḥ🔊Therefore, hence (because the fruits of ritual are impermanent, the enquiry into Brahman is undertaken)

brahma🔊Brahman, the supreme, infinite Reality

jijñāsā🔊The desire to know, enquiry, deliberate investigation

brahma-jijñāsā🔊The enquiry into Brahman — the disciplined desire to know the Absolute (the subject of the whole Brahma Sutra)

athātaḥ🔊Now therefore (atha + ataḥ in sandhi) — the benedictory and connective opening of the work

jijñās🔊The desiderative of the root 'jñā' (to know) — to wish to know; the basis of the word jijñāsā

brahmaṇaḥ jijñāsā🔊The enquiry of/into Brahman — Brahman is the object that is to be known

janmādi🔊Origin and the rest (creation, sustenance and dissolution)

asya yataḥ🔊Of this (universe), from which — defining Brahman (sutra 2) as that from which the universe arises

śāstra-yonitvāt🔊Because the scripture is the source (of the knowledge of Brahman) — sutra 3, that Brahman is known through scripture

tat tu samanvayāt🔊But that (Brahman is the purport of all scripture) on account of harmony/consistency — sutra 4, that all the Upanishads converge on Brahman

Benefits of Chanting अथातो ब्रह्मजिज्ञासा

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Opens the Brahma Sutra, the foundational text of Vedanta philosophy that systematizes the Upanishads.

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The auspicious word 'atha' (now) is itself regarded as a blessing marking the seeker's readiness for the highest enquiry.

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Establishes that the knowledge of Brahman is the supreme goal, beyond the impermanent fruits of ritual.

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Chanted as a sacred beginning before study of the Brahma Sutra or Vedanta.

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Awakens the spirit of enquiry (jijnasa) that leads from the scriptures to direct Self-knowledge.

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Reminds the seeker that the desire to know Brahman is the turning point toward liberation.

How to Chant अथातो ब्रह्मजिज्ञासा

Repetitions3times

Best TimeBefore study of the Brahma Sutra or Vedanta, in the early morning (Brahma Muhurta)

FaceEast or North

Recite this opening sutra with reverence as the gateway into the enquiry of Brahman. Pause on the word 'atha' (now), feeling that this very moment, after due preparation, is the time to turn the mind toward the Absolute. Then take up the deliberate investigation that the Brahma Sutra unfolds, ideally under a qualified teacher. It is traditionally chanted as the invocation that begins the study of Vedanta.

Frequently Asked Questions

This page shows the complete अथातो ब्रह्मजिज्ञासा written in the English script — the same Sanskrit/Hindi verses, transliterated character-by-character so you can read and chant comfortably. Tap any line (or the ▶ button) to hear it recited aloud.

Yes — only the script changes; the words and their meaning are the original. The verse-by-verse meaning, benefits and how-to-chant guidance on this page apply exactly the same.

It means 'Now, therefore, (begins) the enquiry into Brahman.' It is the first aphorism of the Brahma Sutra, declaring that the seeker now undertakes the deliberate desire to know Brahman, the infinite Reality.

The Brahma Sutra (also called Vedanta Sutra or Shariraka Sutra) is a work of aphorisms composed by the sage Badarayana (identified with Vyasa) that organizes and reconciles the teachings of the Upanishads on Brahman. It is one of the three foundational texts (Prasthana Traya) of Vedanta, alongside the Upanishads and the Bhagavad Gita.

'Atha' (now) is an auspicious opening and indicates that the enquiry follows after the seeker has gained the needed qualifications. 'Ataḥ' (therefore) gives the reason: since the results of ritual action are impermanent, one turns to the knowledge of Brahman, which alone gives lasting liberation.

Jijnasa is the desire to know — a disciplined, earnest enquiry. Here it is the enquiry into Brahman, pursued through hearing the scriptures (shravana), reflection (manana) and deep meditation (nididhyasana) until direct knowledge of the Self as Brahman dawns.