1. Adhyaya 1 — Samanvaya (Harmony)

[ Sutra 1.01 ]

ॐ अथातो ब्रह्मजिज्ञासा ॐ ॥ १.१.१॥

Word by Word: atha—Now; ataḥ—therefore; brahmajijñāsā—the inquiry (into the real nature) of Brahman.

— Translation by Swami Gambhirananda — Hence (is to be undertaken) thereafter a deliberation on Brahman.

— Translation by Swami Vireshwarananda — Now (after the attainment of the requisite spiritual qualities) therefore (as the results obtained by sacrifices etc., are ephemeral, whereas the result of the knowledge of Brahman is eternal), the inquiry (into the real nature) of Brahman (which is beset with doubts owing to the conflicting views of various schools of philosophy, should be taken up).

[ Sutra 1.02 ]

ॐ जन्माद्यस्य यतः ॐ ॥ १.१.२॥

Word by Word: janmādi—Origin etc. (i.e. sustenance and dissolution); asya—of this (world); yataḥ—from which.

— Translation by Swami Gambhirananda — That (is Brahman) from which (are derived) the birth etc., of this (universe).

— Translation by Swami Vireshwarananda — (Brahman is that omniscient, omnipotent cause) from which proceed the origin etc. (i.e. sustenance and dissolution) of this (world).

[ Sutra 1.03 ]

ॐ शास्त्रयोनित्वात् ॐ ॥ १.१.३॥

Word by Word: śāstrayonitvāt—The scripture being the means of right knowledge.

— Translation by Swami Gambhirananda — (Brahman is omniscient) because of (Its) being the source of the scriptures. (Or) (Brahman is not known from any other source), since the scriptures are the valid means of Its knowledge.

— Translation by Swami Vireshwarananda — The scriptures (alone) being the means of right knowledge (with regard to Brahman, xhe proposition laid in Sutra 2 becomes corroborated).

[ Sutra 1.04 ]

ॐ तत्तुसमन्वयात् ॐ ॥ १.१.४॥

Word by Word: tat—That; tu—but; samanvayāt—because It is the main purport.

— Translation by Swami Gambhirananda — But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.

— Translation by Swami Vireshwarananda — But that (Brahman is to be known only from the scriptures and not independently by any other means is established) because It is the main purport (of all Vedanta texts).

[ Sutra 1.05 ]

ॐ ईक्षतेर्नाशब्दम् ॐ ॥ १.१.५॥

Word by Word: īkṣateḥ—On account of thinking (seeing); na—is not; aśabdam—not based on the scriptures.

— Translation by Swami Gambhirananda — The Pradhana of the Samkhyas is not the cause of the universe, because it is not mentioned in the Upanishads, which fact is clear from the fact of seeing (or thinking).

— Translation by Swami Vireshwarananda — On account of thinking (being attributed to the First Cause by the scriptures, the Pradhana) is not (the First Cause referred to by them); it (Pradhana) is not based on the scriptures.

[ Sutra 1.06 ]

ॐ गौणश्चेन्नात्मशब्दात् ॐ ॥ १.१.६॥

Word by Word: gauṇaḥ—Secondary (figurative); ceta—if (it be said); ta—not; ātmaśabdāt—because of the world ‘Self’ (Atman).

— Translation by Swami Gambhirananda — If it be argued that the seeing is in a secondary sense, we say, not so, owing to the use of the word Self.

— Translation by Swami Vireshwarananda — If it be said (that ‘thinking’) is used in a secondary sense (with regard to Sat); (we say) not so, because of the word ‘Self’ (by which the First Cause is referred to in the scriptures).

[ Sutra 1.07 ]

ॐ तन्निष्ठस्य मोक्षोपदेशात् ॐ ॥ १.१.७॥

Word by Word: tanniṣṭhasya—To one who is devoted to that (Sat); mokṣopadeśāt—because Liberation is declared.

— Translation by Swami Gambhirananda — (Pradhana is not the meaning of the word “Self”), because liberation is promised for one who holds on to That.

— Translation by Swami Vireshwarananda — (That Pradhana cannot be designated by the word ‘Self’ is established) because Liberation is declared to one who is devoted to that Sat (the First Cause).

[ Sutra 1.08 ]

ॐ हेयत्वावचनाच्च ॐ ॥ १.१.८॥

Word by Word: heyatvāvacanāt—Fitness to be abandoned not being stated (by the scriptures); ca—and.

— Translation by Swami Gambhirananda — (Pradhana has not been spoken of even indirectly), because there is no subsequent mention of its rejection, and (because that militates against the assertion at the beginning)

— Translation by Swami Vireshwarananda — And because it is not stated (by the scriptures) that It (Sat) has to be abandoned, (Pradhana cannot be denoted by the word ‘Sat’).

[ Sutra 1.09 ]

ॐ स्वाप्ययात् ॐ ॥ १.१.९॥

Word by Word: svāpyayāt—On account of resolving or merging in one’s own self.

— Translation by Swami Gambhirananda — Because of the merger of the individual into his own Self.

— Translation by Swami Vireshwarananda — On account of (the individual soul) merging in its own Self (or the universal Self referred to as the Sat, in deep sleep, the Pradhana cannot be denoted by the word ‘Self’).

[ Sutra 1.10 ]

ॐ गतिसामान्यात् ॐ ॥ १.१.१०॥

Word by Word: gatisāmānyāt—On account of the uniformity of views.

— Translation by Swami Gambhirananda — Because the knowledge (gathered from the various Upanishads) is the same (as regards Consciousness being the cause).

— Translation by Swami Vireshwarananda — Because (all the Vedanta texts) uniformly refer to (an intelligent principle as the First Cause, Brahman is to be taken as that Cause).

[ Sutra 1.11 ]

ॐ श्रुतत्वाच्च ॐ ॥ १.१.११॥

Word by Word: śrutatvāt—Being declared by the Vedas; ca—also.

— Translation by Swami Gambhirananda — And because (Brahman is) revealed (as such) in the Upanishads.

— Translation by Swami Vireshwarananda — (The all-knowing Brahman alone is the First Cause of this world) because (it is so known directly) from the Vedas also.

[ Sutra 1.12 ]

ॐ आनन्दमयोऽभ्यासात् ॐ ॥ १.१.१२॥

Word by Word: ānandamayaḥ—“The Self consisting of bliss”; abhyāsāt—because of the repetition.

— Translation by Swami Gambhirananda — The Blissful One is the supreme Self on account of repetition.

— Translation by Swami Vireshwarananda — (In the passage) “The Self consisting of bliss” etc. (Brahman, which is spoken of as the tail, is put forward as an independent entity and not as something subordinate to Anandamaya, the Self consisting of bliss) on account of the repetition (of Brahman as the main topic in many passages of that chapter).

[ Sutra 1.13 ]

ॐ विकारशब्दान्नेतिचेन्न प्राचुर्यात् ॐ ॥ १.१.१३॥

Word by Word: vikāraśabdāt—On account of a word (‘tail’) denoting part; na—is not; iti cet—if it be said; na—not so; prācuryāt—on account of abundance (of terms denoting parts).

— Translation by Swami Gambhirananda — If it be argued that (the Blissful One) is not Brahman, owing to the use of a word (suffix) denoting modification, we say no, for the word is used in the sense of abundance.

— Translation by Swami Vireshwarananda — If it be said (that Brahman) is not (spoken of as an independent entity in the passage) on account of a word (‘tail’) denoting part, (we reply) not so, on account of abundance (of terms denoting parts).

[ Sutra 1.14 ]

ॐ तद्धेतुव्यपदेशाच्च ॐ ॥ १.१.१४॥

Word by Word: taddhetuvyapadeśāt—Because (It) is declared to be the cause of it; ca—and.

— Translation by Swami Gambhirananda — For the further reason that Brahman is indicated as the source of Bliss.

— Translation by Swami Vireshwarananda — And because (Brahman) is declared to be the cause of it (the self consisting of bliss), Brahman cannot be taken as a part of it).

[ Sutra 1.15 ]

ॐ मान्त्रवर्णिकमेव च गीयते ॐ ॥ १.१.१५॥

Word by Word: māntravarṇikam—That which has been referred to in the Mantra portion; eva—the very same; ca—moreover; gīyate—is sung.

— Translation by Swami Gambhirananda — And the very Brahman spoken of in the mantra is declared in the Brahmana (portion explaining the mantra).

— Translation by Swami Vireshwarananda — Moreover that very Brahman which has been referred to in the Mantra portion is sung (in this Brahmana passage as the tail).

[ Sutra 1.16 ]

ॐ नेतरोऽनुपपत्तेः ॐ ॥ १.१.१६॥

Word by Word: na—Not; itaraḥ—the other (Jiva); anupapatteḥ—on account of impossibility.

— Translation by Swami Gambhirananda — The other is not the supreme Self, because that is illogical.

— Translation by Swami Vireshwarananda — (Brahman and) not the other (the individual soul, is meant here) on account of the impossibility (of that assumption).

[ Sutra 1.17 ]

ॐ भेदव्यपदेशाच्च ॐ ॥ १.१.१७॥

Word by Word: bhedavyapadeśāt—On account of the declaration of difference; ca—and.

— Translation by Swami Gambhirananda — And because of the assertion of the difference (between the individual soul and the supreme Self).

— Translation by Swami Vireshwarananda — And on account of the declaration of difference (between the two, i.e. the one referred to in the passage, “The self consisting of bliss” etc. and the individual soul, the latter cannot be the one referred to in the passage).

[ Sutra 1.18 ]

ॐ कामाच्च नानुमानापेक्षा ॐ ॥ १.१.१८॥

Word by Word: kāmāt—On account of the word ‘bliss’, literally ‘desire’, (denoting Brahman); ca—and; nānumānāpekṣā—(Anandamaya also) cannot be inferred as Brahman.

— Translation by Swami Gambhirananda — There can be no reliance on inference (for arriving at Pradhana) owing to (the mention of) desire.

— Translation by Swami Vireshwarananda — And on account of the word ‘bliss’, literally ‘desire’, (referring to Brahman), (you) cannot infer (Ananda-maya is also Brahman, since the suffix ‘mayat’ is used to denote modification).

[ Sutra 1.19 ]

ॐ अस्मिन्नस्य च तद्योगं शास्ति ॐ ॥ १.१.१९॥

Word by Word: asmin—In this; asya—its (the Jiva’s); ca—also; tadyogaṃ—mergence as that; śāsti—teaches.

— Translation by Swami Gambhirananda — Moreover, the scripture teaches the absolute identity of this one with this (One).

— Translation by Swami Vireshwarananda — (The Vedas) also teach of its (the Jiva’s) becoming (on the dawning of Knowledge) one with this (referred to in the passage under discussion).

[ Sutra 1.20 ]

ॐ अन्तस्तद्धर्मोपदेशात् ॐ ॥ १.१.२०॥

Word by Word: antaḥ—Within; taddharmopadeśāt—because Its characteristics are mentioned.

— Translation by Swami Gambhirananda — The Being inside is God, His qualities having been taught.

— Translation by Swami Vireshwarananda — (The one) within (the sun and the eye is Brahman), because Its characteristics are mentioned (therein).

[ Sutra 1.21 ]

ॐ भेदव्यपदेशाच्चान्यः ॐ ॥ १.१.२१॥

Word by Word: bhedavyapadeśāt—On account of a distinction being made; ca—also; anyaḥ—is different.

— Translation by Swami Gambhirananda — And God is different (from the individual being) owing to the mention of difference.

— Translation by Swami Vireshwarananda — Also on account of a distinction being made (in another text between the two, i.e. the person in the sun and the individual soul animating the sun) (the Lord) is different (from the latter).

[ Sutra 1.22 ]

ॐ आकाशस्तल्लिङ्गात् ॐ ॥ १.१.२२॥

Word by Word: ākāśaḥ—(The word) Akasa; talliṅgāt—on account of the characteristic marks of that (Brahman).

— Translation by Swami Gambhirananda — Space (Akasa) is Brahman, for Brahman’s indicatory mark is in evidence.

— Translation by Swami Vireshwarananda — (The word) Akasa (ether) (is. Brahman) on account of the characteristic marks of That (i.e. Brahman) (beingf mentioned).

[ Sutra 1.23 ]

ॐ अत एव प्राणः ॐ ॥ १.१.२३॥

Word by Word: ata eva—For the same reason; praṇaḥ—(the word) Prana (refers to Brahman).

— Translation by Swami Gambhirananda — On that very ground, Prana (is Brahman).

— Translation by Swami Vireshwarananda — For the same reason (the word) ‘Prana’ (also refers to Brahman).

[ Sutra 1.24 ]

ॐ ज्योतिश्चरणाभिधानात् ॐ ॥ १.१.२४॥

Word by Word: jyotiḥ—Light; caraṇābhidhānāt—on account of the mention of feet.

— Translation by Swami Gambhirananda — Light is Brahman because of the mention of feet.

— Translation by Swami Vireshwarananda — (The word) ‘light’ (is Brahman) on account of the mention of feet (in a complimentary passage).

[ Sutra 1.25 ]

ॐ छन्दोऽभिधानान्नेतिचेन्न तथाचेतोऽर्पणनिगदात्तथा हि दर्शनम् ॐ ॥ १.१.२५॥

Word by Word: chando'bhidhānāt—The metre (Gayatri) being mentioned; na—is not; iti—if it be said; na—no; tathā—in that way; ceto'rpaṇanigadāt—the application of the mind has been inculcated; tathā hi—for so; darśanam—it is seen (in other texts).

— Translation by Swami Gambhirananda — If it be objected that Brahman is not spoken of, because the mention is about a metre, we say, no, for the dedication of the mind is taught in that way; for similar instances are found elsewhere.

— Translation by Swami Vireshwarananda — If it be said (that Brahman is) not (referred to) on account of the metre (Gayatri) being mentioned; (we reply) no, because in that way (i.e. by means of the metre), the application of the mind (on Brahman) has been inculcated ; for so (i.e. through the help of the modifications of Brahman) it is seen (in other texts).

[ Sutra 1.26 ]

ॐ भूतादिपादव्यपदेशोपपत्तेश्चैवम् ॐ ॥ १.१.२६॥

Word by Word: bhūtādipādavyapadeśa—The representation of beings etc. as feet; upapatteḥ—is possible; ca—also; evam—thus.

— Translation by Swami Gambhirananda — And this must be so, because this makes possible the representation of all the things etc., as a foot.

— Translation by Swami Vireshwarananda — Thus also (we have to conclude,. viz. that Brahman is the topic of the previous passage, where Gayatri occurs) because (thus only) the representation of the beings etc. as the feet (of Gayatri) is possible.

[ Sutra 1.27 ]

ॐ उपदेशभेदान्नेति चेन्नोभयस्मिन्नप्यविरोधात् ॐ ॥ १.१.२७॥

Word by Word: upadeśabhedāt—On account of the difference in specificaton; na—not; iti cet—if it be said; na—no; ubhayasmin api—in either (description); avirodhāt—because there is no contradiction.

— Translation by Swami Gambhirananda — If it be argued that Brahman (of the earlier text) is not referred to here on account of the difference in the instruction, we say: No, because there is no contradiction in either case.

— Translation by Swami Vireshwarananda — If it be said (that Brahman of the Gayatri passage cannot be recognized in the passage dealing with ‘light’), on account of difference in specification, (we reply) no, there being no contradiction fn either (description to such a recognition).

[ Sutra 1.28 ]

ॐ प्राणस्तथानुगमात् ॐ ॥ १.१.२८॥

Word by Word: prāṇaḥ—Prana; tathā—(like) that; anugamāt—being so comprehenden (from the texts).

— Translation by Swami Gambhirananda — Prana is Brahman, because it is comprehended thus.

— Translation by Swami Vireshwarananda — Prana is Brahman, it being so comprehended (from the purport of the texts).

[ Sutra 1.29 ]

ॐ नवक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन् ॐ ॥ १.१.२९॥

Word by Word: na—not; vaktuḥ—the speaker’s; ātmopadeśāt—on account of the instruction about himself; iti cet—if it be said; adhyātma-sambandha-bhūmā—abundance of reference to the Inner Self; hi—because; asmin—in this.

— Translation by Swami Gambhirananda — If it be argued that Prana is not Brahman, since the instruction is about the speaker’s own self, (then we say, no), for here is an abundance of reference to the inmost Self.

— Translation by Swami Vireshwarananda — If it be said that (Brahman is) not (referred to in these passages) on account of the speaker’s instruction about himself; (we reply not so), because there is abundance of reference to the Inner Self in this (chapter).

[ Sutra 1.30 ]

ॐ शास्त्रदृष्ट्या तूपदेशो वामदेववत् ॐ ॥ १.१.३०॥

Word by Word: śāstradṛṣṭyā—Through realization of the Truth confirmed by the scriptures; tu—but; upadeśaḥ—instruction; vāmadevavat—like Vamadeva.

— Translation by Swami Gambhirananda — But the instruction proceeds from a seer’s vision agreeing with scriptures, as in the case of Vamadeva.

— Translation by Swami Vireshwarananda — But (Indra’s) instruction (to Pratardana is justified) by his realization of the Truth confirmed by the scriptures (viz. that he is Brahman), as did (the sage) Vamadeva.

[ Sutra 1.31 ]

ॐ जीवमुख्यप्राणलिङ्गान्नेति चेन्नोपासत्रैविद्यादाश्रितत्वादिह तद्योगात् ॐ ॥ १.१.३१॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य प्रथमः पादः समाप्तः

Word by Word: jīvamukhyaprāṇaliṅgāt—On account of the characteristics of the individual soul and the vital energy; na—not; iti cet—if it be said; na—not so; upāsā-traividhyāt—because it would enjoin threefold meditation; āśritatvāt—on account of Prana being accepted (elsewhere in the sense of Brahman); iha—here; tadyogāt—because words denoting Brahman are mentioned with reference to Prana.

— Translation by Swami Gambhirananda — If it be argued that Brahman is not spoken of here on account of the indications of the individual soul and the chief vital force, then that cannot be so, since this will lead to a threefold meditation. (Besides, Prana) is accepted (elsewhere) as meaning Brahman (because of the presence of Brahman’s characteristics), (and these are) in evidence here.

— Translation by Swami Vireshwarananda — If it be said that (Brahman) is not referred to on account of the characteristics of the individual soul and the vital force (being mentioned), (we say) not so, because (such an interpretation) would enjoin threefold meditation (Upasana); because Prana has been accepted (elsewhere in the sense of Brahman); and because here also (words denoting Brahman) are mentioned with reference to Prana. (Hence it is to be understood to mean Brahman).

[ Sutra 2.01 ]

ॐ सर्वत्र प्रसिद्धोपदेशात् ॐ ॥ १.२.१॥

Word by Word: sarvatra—Throughout (the scriptures); prasiddhopadeśāt—because there is taught (the Brahman which is) well known.

— Translation by Swami Gambhirananda — (Brahman is the object to me meditated on), since that which is well known everywhere is taught (here in this Chandogya Upanishad - III-xiv-1,2).

— Translation by Swami Vireshwarananda — (That which consists of the mind [Manomaya] is Brahman) because there is taught (in this text) (that Brahman which is) well known (as the cause of the universe) throughout (the scriptures).

[ Sutra 2.02 ]

ॐ विवक्षितगुणोपपत्तेश्च ॐ ॥ १.२.२॥

Word by Word: vivakṣitaguṇopapatteḥ—Because qualities desired to be expressed are befitting; ca—moreover.

— Translation by Swami Gambhirananda — And this follows from the fact that the intended qualities are justifiable (in the case of Brahman).

— Translation by Swami Vireshwarananda — Moreover the qualities desired to be expressed are befitting (only in the case of Brahman; and so the passage refers to Brahman).

[ Sutra 2.03 ]

ॐ अनुपपत्तेस्तु न शारीरः ॐ ॥ १.२.३॥

Word by Word: anupapatteḥ—Because (they) are not appropriate; tu—on the other hand; na—is not; śārīraḥ—the individual soul.

— Translation by Swami Gambhirananda — And the embodied individual soul is not surely meant, because the qualities do not fit in with it.

— Translation by Swami Vireshwarananda — On the other hand the individual soul is not (referred to by the text) because these qualities are not appropriate (to it).

[ Sutra 2.04 ]

ॐ कर्मकर्तृव्यपदेशाच्च ॐ ॥ १.२.४॥

Word by Word: karma—Object; kartṛ—agent; karmakartṛvyapadeśāt—on account of the mention; ca—and.

— Translation by Swami Gambhirananda — And because there is reference to the object and subject.

— Translation by Swami Vireshwarananda — And on account of the mention of the attainer and the object attained (“He who consists of the mind” refers to Brahman and not to the individual soul).

[ Sutra 2.05 ]

ॐ शब्दविशेषात् ॐ ॥ १.२.५॥

— Translation by Swami Gambhirananda — Owing to the difference in the (case-endings of the two) words.

— Translation by Swami Vireshwarananda — Because of the difference (indicated by the case-endings) of the words.

[ Sutra 2.06 ]

ॐ स्मृतेश्च ॐ ॥ १.२.६॥

Word by Word: smṛteḥ—From the Smriti; ca—also.

— Translation by Swami Gambhirananda — (This follows) from the Smriti also.

— Translation by Swami Vireshwarananda — From the Smriti also (we learn that the individual soul is different from the one referred to in the text under discussion).

[ Sutra 2.07 ]

ॐ अर्भकौकस्त्वात् तद्व्यपदेशाच्च नेति चेन्न निचाय्यत्वादेवं व्योमवच्च ॐ ॥ १.२.७॥

Word by Word: arbhakaukastvāt—Because of the smallness of the abode; tadyapadeśāt—on account of its being designated as such (i.e. small); ca—also; na—not; iti cet—if it be said; na—not so; nicāyyatvāt—for the sake of contemplation; evaṃ—so; vyomavat—like the ether; ca—and.

— Translation by Swami Gambhirananda — If it be objected that the supreme Self is not taught here, because of the smallness of the abode and because of its being referred to as such, then we say: No, for this is done for the sake of contemplation, as is seen in the case of space.

— Translation by Swami Vireshwarananda — If it be said that (the passage does) not (refer to Brahman) because of the smallness of the abode (referred to, viz. the heart) and also on account of its being designated as such (i.e. as minute) ; (we say,) not so, (because Brahman has been so characterized) for the sake of comtemplation and because the case is similar to that of the ether.

[ Sutra 2.08 ]

ॐ संभोगप्राप्तिरिति चेन्न वैशेष्यात् ॐ ॥ १.२.८॥

Word by Word: saṃbhogaprāptiḥ—That it has experience (of pleasure and pain); iti cet—if it be said; na—not so; vaiśeṣyāt—because of the difference in nature;

— Translation by Swami Gambhirananda — If it objected that God will be subject to the experience (of happiness and sorrow as a result of unity), we say, not so, for there is a difference.

— Translation by Swami Vireshwarananda — If it be said that (being connected with the hearts of all individual souls on account of Its omnipresence, It would also) have experience (of pleasure and pain), (we say,) not so, because of the difference in the nature (of the two).

[ Sutra 2.09 ]

ॐ अत्ता चराचरग्रहणात् ॐ ॥ १.२.९॥

Word by Word: attā—The eater; carācaragrahaṇāt—because the movable and immovable (i.e. the whole universe) is taken (as his food).

— Translation by Swami Gambhirananda — The eater (is God), on account of the appropriation of all that moves and does not move.

— Translation by Swami Vireshwarananda — The eater (is Brahman), because both the movable and immovable (i.e. the entire universe) is taken (as his food).

[ Sutra 2.10 ]

ॐ प्रकरणाच्च ॐ ॥ १.२.१०॥

Word by Word: prakaraṇāt—From the context; ca—and.

— Translation by Swami Gambhirananda — And (this follows) from the context.

— Translation by Swami Vireshwarananda — And because (Brahman) is the subject of the discussion.

[ Sutra 2.11 ]

ॐ गुहां प्रविष्टावात्मानौ हि तद्दर्शनात् ॐ ॥ १.२.११॥

Word by Word: guhāṃ—cavity (of the heart); praviṣṭau—the two that have entered; ātmānau—are the two selves (individual and Supreme); hi—indeed; taddarśanāt—because it is so seen.

— Translation by Swami Gambhirananda — The two who have entered into the cavity (of the heart) are the individual Self and the supreme Self, for that is what is seen (in other texts).

— Translation by Swami Vireshwarananda — The two that have entered into the cavity (of the heart) are indeed the individual self and the Supreme Self, because it is so seen.

[ Sutra 2.12 ]

ॐ विशेषणाच्च ॐ ॥ १.२.१२॥

Word by Word: viśeṣaṇāt—From the specification; ca—and.

— Translation by Swami Gambhirananda — And because there is a specification.

— Translation by Swami Vireshwarananda — And from the (distinctive) qualities (of the two mentioned in subsequent texts).

[ Sutra 2.13 ]

ॐ अन्तर उपपत्तेः ॐ ॥ १.२.१३॥

Word by Word: antaraḥ—Inside (the eye); upapatteḥ—on account of the appropriateness of (attributes).

— Translation by Swami Gambhirananda — The One inside (is God), for that is logical.

— Translation by Swami Vireshwarananda — (The person) inside (the eye is Brahman) on account of (the attributes mentioned therein) being appropriate (only to Brahman).

[ Sutra 2.14 ]

ॐ स्थानादिव्यपदेशाच्च ॐ ॥ १.२.१४॥

Word by Word: sthānādivyapadeśāt—Because abode etc. (i.e. name and form) are attributed to it; ca—and.

— Translation by Swami Gambhirananda — . And (this follows) from the mention of place etc.

— Translation by Swami Vireshwarananda — And because abode etc. (i.e. name and form) are attributed to It (Brahman) (by other scriptural texts also, for the sake of contemplation).

[ Sutra 2.15 ]

ॐ सुखविशिष्टाभिधानादेव च ॐ ॥ १.२.१५॥

Word by Word: sukhaviśiṣṭa-abhidhānāt—On account of the reference (to Brahman) distinguished by bliss; eva—verily; ca—and.

— Translation by Swami Gambhirananda — And this so for the further reason that the One possessed of bliss is referred to (in the Text, “The One that”).

— Translation by Swami Vireshwarananda — And verily on account of the reference (in the passage to Brahman) distinguished by bliss (mentioned at the beginning of the Prakarana).

[ Sutra 2.16 ]

ॐ श्रुतोपनिषत्कगत्यभिधानाच्च ॐ ॥ १.२.१६॥

Word by Word: śruta-upaniṣatka-gati—The way of those who have realized the Truth of the Upanishads; abhidhānāt—on account of the statement; ca—also;

— Translation by Swami Gambhirananda — And because the course to be followed by one who has heard the secret teaching is spoken of.

— Translation by Swami Vireshwarananda — Also on account of the statement of the way (after death) of those who have known the Truth of the Upanishads (i.e. knowers of Brahman) (with reference to the knower of the person in the eye).

[ Sutra 2.17 ]

ॐ अनवस्थितेरसंभवाच्च नेतरः ॐ ॥ १.२.१७॥

Word by Word: anavasthiteḥ—Not existing always; asaṃbhavāt—on account of the impossibility; ca—and; na—not; itaraḥ—any other.

— Translation by Swami Gambhirananda — None other can be the Person in the eye on account of impermanence and impossibility.

— Translation by Swami Vireshwarananda — (The person in the eye is the Supreme Self) and not any other (i.e. individual soul etc.) as these do not exist always; and on account of the impossibility (of the qualities of the person in the eye being attributed to any of these).

[ Sutra 2.18 ]

ॐ अन्तर्याम्यधिदैवादिषु तद्धर्मव्यपदेशात् ॐ ॥ १.२.१८॥

Word by Word: antaryāmī—The Ruler within; adhidaivādiṣu—in the gods etc.; taddharma-vyapadeśāt—on account of Its qualities being mentioned.

— Translation by Swami Gambhirananda — The internal Ruler in the divine and other contexts (is the supreme Self), since the characteristics of that (supreme Self) are spoken of.

— Translation by Swami Vireshwarananda — The Ruler within of the gods and so on (is Brahman) on account of the qualities of that (Brahman) being mentioned.

[ Sutra 2.19 ]

ॐ न च स्मार्तं अतद्धर्माभिपालात् ॐ ॥ १.२.१९॥

Word by Word: na—Neither; ca—and; smārtam—that which is mentioned in the (Sankhya) Smriti; atat dharma-abhilāpāt—because attributes contrary to its nature are mentioned.

— Translation by Swami Gambhirananda — Neither Pradhana, known from the (Samkhya) Smriti, is the internal Ruler, for qualities that do not belong to Pradhana are spoken of.

— Translation by Swami Vireshwarananda — And neither is (the Ruler within) that which is talked of in (Sankhya) Smriti (i.e. Pradhana), because attributes contrary to its nature are mentioned (here).

[ Sutra 2.20 ]

ॐ शरीरश्चोभयेऽपि हि भेदेनैनमधीयते ॐ ॥ १.२.२०॥

Word by Word: śarīraḥ—The individual soul; ca—also; na—not; ubhaye-api—(the followers of) both (the recensions—Kanwa and Madhyandina); hi— for; bhedena—as different; enam—this (the Jiva); adhīyate—read.

— Translation by Swami Gambhirananda — The embodied soul also (is not the internal Ruler); for the followers of both the recensions read of this one as different.

— Translation by Swami Vireshwarananda — Also the individual soul (is not the Ruler within), for this is read as different (from the Internal Ruler) by the followers of both (the recensions, viz. the Kanwa and Madhyandina Sakhas of the Brihadaranyaka Upanishad).

[ Sutra 2.21 ]

ॐ अदृश्यत्वादिगुणको धर्मोक्तेः ॐ ॥ १.२.२१॥

Word by Word: adṛśyatvādi-guṇako—Possessor of qualities like invisiblity etc.; dharmokteḥ—on account of the qualities being mentioned.

— Translation by Swami Gambhirananda — . The entity, possessed of the qualities of not being seen etc., is Brahman, for Its characteristics are spoken of.

— Translation by Swami Vireshwarananda — The possessor of qualities like invisibility etc. (is Brahman) on account of (Its) characteristics being mentioned.

[ Sutra 2.22 ]

ॐ विशेषणभेदव्यपदेशाभ्यां नेतरौ ॐ ॥ १.२.२२॥

Word by Word: viśeṣaṇa-bheda-vyapadeśābhyāṃ—On account of the mention of characteristic qualities and differences; na—not; itarau—the other two;

— Translation by Swami Gambhirananda — And the other two (viz., the individual soul and Pradhana) are not meant, for there is the mention of the distinctive characteristics (of Brahman) and (Its) difference (from the two).

— Translation by Swami Vireshwarananda — The other two (viz. the individual soul and the Pradhana) are not (referred to in the passhge), because the characteristics of Brahman and the difference (of the Being which is the source of all beings from the individual soul and the Pradhana) are mentioned.

[ Sutra 2.23 ]

ॐ रूपोपन्यासाच्च ॐ ॥ १.२.२३॥

Word by Word: rūpopanyāsāt—Form being mentioned; ca—also.

— Translation by Swami Gambhirananda — And because there is a presentation of form.

— Translation by Swami Vireshwarananda — Also because (its) form is mentioned (the passage under discussion refers to Brahman).

[ Sutra 2.24 ]

ॐ वैश्वानरः साधारणशब्दविशेषात् ॐ ॥ १.२.२४॥

Word by Word: vaiśvānaraḥ—Vaisvanara; sādhāraṇa śabda-viśeṣāt—because of the qualifying adjuncts to the common words (Vaisvanara and self).

— Translation by Swami Gambhirananda — Vaisvanara (the Cosmic Person) is the supreme Lord, for though the (two) words (Self and Vaisvanara) denote many things, they are used specifically.

— Translation by Swami Vireshwarananda — Vaisvanara (is Brahman), because of the qualifying adjuncts to the common words (‘Vaisvanara’ and ‘Self’).

[ Sutra 2.25 ]

ॐ स्मर्यमाणमनुमानं स्यादिति ॐ ॥ १.२.२५॥

Word by Word: smaryamāṇaṃ—Described in the Smriti; anumānaṃ—indicatory mark; syāt—must be; iti—because.

— Translation by Swami Gambhirananda — The form referred to in the Smriti is an indicatory mark (that Vaisvanara means the supreme Lord). Hence Vaisvanara is God.

— Translation by Swami Vireshwarananda — Because that (cosmic form of the Supreme Lord) which is described in the Smriti must be an indicatory mark (from which we arrive at the meaning of this Sruti text under discussion).

[ Sutra 2.26 ]

ॐ शब्दादिभ्योऽन्तः प्रतिष्ठानान्नेति चेन्न तथा (पाठेभद प्रतिष्ठानाच्च नेति चेन्न) दृष्ट्युपदेशादसंभवात्पुरुषविध्मपि चैनमधीयते ॐ ॥ १.२.२६॥

Word by Word: śabdādibhyaḥ—Because of the word and other reasons; antaḥ—inside; pratiṣṭhānāt—on account of (its) existing; ca—and; na—not; iti cet—if it be said; na—not so; tathā—as such; dṛṣṭyupadeśāt—on account of the instruction to conceive it; asaṃbhavāt—being impossible; puruṣam—as person; api—also; ca—also; enam—him; adhīyate—(they) describe.

— Translation by Swami Gambhirananda — If it be objected that Vaisvanara is not the supreme Self because of the word used as well as other factors, and because of residence inside, then we say: not so, because the instruction is to conceive of Brahman as such, because the specification is inapplicable to others and because they mention Him even as a person (Purusha).

— Translation by Swami Vireshwarananda — If it be said that (Vaisvanara) is not (Brahman) because of the word (‘Vaisvanara’, which has a definite meaning, viz. gastric fire) and other reasons, and on account of its existing inside (which is true of gastric fire), (we say) not so, because there is the instruction to conceive (Brahman) as such (as the gastric fire), because it is impossible (for the gastric fire to have the heaven etc. for its head and other limbs) and also because (the Vajasaneyins) describe him (Vaisvanara) as a person (which the gastric fire is not).

[ Sutra 2.27 ]

ॐ अत एव न देवता भूतं च ॐ ॥ १.२.२७॥

Word by Word: ata eva—For the same reason; na—(is) not; devatā—deity; bhūtaṃ—element; ca—and.

— Translation by Swami Gambhirananda — For these very reasons (Vaisvanara is) neither the deity nor the element.

— Translation by Swami Vireshwarananda — For the same reason (Vaisvanara) is not the deity (fire) or the element (fire).

[ Sutra 2.28 ]

ॐ साक्षादप्यविरोधं जैमिनिः ॐ ॥ १.२.२८॥

Word by Word: sākṣāt—Directly; api—even; avirodhaṃ—no contradiction; jaiminiḥ—Jaimini.

— Translation by Swami Gambhirananda — According to Jaimini, there is no contradiction even in case of direct meditation.

— Translation by Swami Vireshwarananda — Even (if by ‘Vaisvanara’ Brahman is) directly (taken as the object of worship), there is no contradiction; (so says) Jaimini.

[ Sutra 2.29 ]

ॐ अभिव्यक्तेरित्याश्मरथ्यः ॐ ॥ १.२.२९॥

Word by Word: abhivyakteḥ—On account of manifestation; iti—so; āśmarathyaḥ—(says) Asmarathya.

— Translation by Swami Gambhirananda — According to Asmarathya, it is from the point of view of manifestation (that God is referred to as spatially limited).

— Translation by Swami Vireshwarananda — On account of manifestation—so says Asmarathya.

[ Sutra 2.30 ]

ॐ अनुस्मृतेर्बादरिः ॐ ॥ १.२.३०॥

Word by Word: anusmṛteḥ—For the purpose of constant remembrance; bādariḥ—(so says) Badari.

— Translation by Swami Gambhirananda — According to Badari (God is spoken of as spatially limited) on account of being meditated on.

— Translation by Swami Vireshwarananda — For the purpose of constant remembrance—so says Badari.

[ Sutra 2.31 ]

ॐ सम्पत्तेरिति जैमिनिः तथा हि दर्शयति ॐ ॥ १.२.३१॥

Word by Word: saṃpatteḥ—Because of imaginary identity; iti—so; jaiminiḥ—(says) Jaimini; tathā hi—for so; darśayati—declares (the Sruti).

— Translation by Swami Gambhirananda — According to Jaimini, the spatial limitation is (justifiable) because of the meditation based on superimposition; for this is shown (in another text).

— Translation by Swami Vireshwarananda — Because of imaginary identity (the Supreme Lord may be called span long), so says Jaimini; for so (the Sruti) declares.

[ Sutra 2.32 ]

ॐ आमनन्ति चैनमस्मिन् ॐ ॥ १.२.३२॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य द्वितीयः पादः समाप्तः

Word by Word: āmananti—Teach; ca—moreover; enam—this; asmin—in this.

— Translation by Swami Gambhirananda — And they (the followers of the Jabala branch) remember (ie., read of) this One (ie., God) in this place (ie., in between the head and the chin).

— Translation by Swami Vireshwarananda — Moreover (the Jabalas) teach that this (Supreme Lord is to be meditated upon) in this (space between the head and the chin).

[ Sutra 3.01 ]

ॐ द्युभ्वाद्यायतनं स्वशब्दात् ॐ ॥ १.३.१॥

Word by Word: dyu-bhu-ādi-āyatanaṃ—The resting-place of heaven, earth, etc.; sva-śabdāt—on account of the word ‘Self’.

— Translation by Swami Gambhirananda — The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.

— Translation by Swami Vireshwarananda — The resting-place of heaven, earth,, etc. (is Brahman) on account of the word ‘Self’ (or on account of the actual words of the Sruti) (designating this resting-place).

[ Sutra 3.02 ]

ॐ मुक्तोपसृप्यव्यपदेशात् ॐ ॥ १.३.२॥

Word by Word: mukta-upasṛpya—To be attained by the liberated; vyapadeśāt—because of the statement.

— Translation by Swami Gambhirananda — Because there is the instruction about (Its) attainment by the free.

— Translation by Swami Vireshwarananda — Because of the statement (in the scriptures) that that is to be attained by the liberated.

[ Sutra 3.03 ]

ॐ नानुमानमतच्छब्दात् ॐ ॥ १.३.३॥

Word by Word: na—not; anumānam—what is inferred (Pradhana); atat-śabdāt—owing to want of any term indicating it.

— Translation by Swami Gambhirananda — No inferential entity (is the repository), for there is no word of that import.

— Translation by Swami Vireshwarananda — (The abode of heaven etc.) is not what is inferred (i.e. Pradhana), owing to want of any term indicating it.

[ Sutra 3.04 ]

ॐ प्राणभृच्च ॐ ॥ १.३.४॥

Word by Word: prāṇabhṛt—The living or individual soul; ca—also (na—not).

— Translation by Swami Gambhirananda — A living creature also is not so.

— Translation by Swami Vireshwarananda — (Nor) also the individual soul.

[ Sutra 3.05 ]

ॐ भेदव्यपदेशात् ॐ ॥ १.३.५॥

Word by Word: bheda-vyapadeśāt—On account of difference being mentioned.

— Translation by Swami Gambhirananda — And) because there is a mention of difference.

— Translation by Swami Vireshwarananda — (Also) on account of difference being mentioned (between the individual soul and the abode of heaven etc.).

[ Sutra 3.06 ]

ॐ प्रकरणात् ॐ ॥ १.३.६॥

— Translation by Swami Gambhirananda — On account of the context.

— Translation by Swami Vireshwarananda — On account of the subject-matter.

[ Sutra 3.07 ]

ॐ स्थित्यदनाभ्यां च ॐ ॥ १.३.७॥

Word by Word: sthiti-adanābhyām—On account of remaining unattached and eating; ca—also.

— Translation by Swami Gambhirananda — And on account of the facts of staying on and eating.

— Translation by Swami Vireshwarananda — Also on account of (the mention of two conditions:) remaining unattached and eating (which are the characteristics of the Supreme Self and the individual self respectively).

[ Sutra 3.08 ]

ॐ भूमा सम्प्रसादादध्युपदेशात् ॐ ॥ १.३.८॥

Word by Word: bhūmā—The Bhuman; saṃprasādāt-adhi—after of beyond the state of deep sleep, (here, the vital force); upadeśāt—because of the teaching.

— Translation by Swami Gambhirananda — Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).

— Translation by Swami Vireshwarananda — The Bhuman (is Brahman) because it is taught after the state of deep sleep (i.e. after Prana or the vital force, which alone functions even in that state).

[ Sutra 3.09 ]

ॐ धर्मोपपत्तेश्च ॐ ॥ १.३.९॥

Word by Word: dharma-upapatteḥ—Because the qualities are appropriate; ca—and.

— Translation by Swami Gambhirananda — And the characteristics of Bhuman are appropriate (for the supreme Self).

— Translation by Swami Vireshwarananda — And because the qualities (mentioned in the texts) are appropriate (only in the case of Brahman).

[ Sutra 3.10 ]

ॐ अक्षरमम्बरान्तधृतेः ॐ ॥ १.३.१०॥

Word by Word: akṣaram—The Akshara; ambara-anta-dhṛteḥ—(because) it supports all up to Akasa (ether).

— Translation by Swami Gambhirananda — . Akasa is Brahman because of supporting all things up to (and including) space.

— Translation by Swami Vireshwarananda — The Akshara (the Imperishable) (is Brahman) because it supports (everything) up to Akasa (ether).

[ Sutra 3.11 ]

ॐ सा च प्रशासनात् ॐ ॥ १.३.११॥

Word by Word: sā—This (supporting); ca—also; praśāsanāt—because of the command.

— Translation by Swami Gambhirananda — And that act of supporting is possible for God only, owing to the mention of His mighty rule.

— Translation by Swami Vireshwarananda — Because of the command (attributed to Akshara) this (supporting) (can be the work of the Highest Self only and not of the Pradhana).

[ Sutra 3.12 ]

ॐ अन्यभावव्यावृत्तेश्च ॐ ॥ १.३.१२॥

Word by Word: anya-bhāva-vyāvṛtteḥ—Because the qualities of any other than Brahman have been negated; ca—also.

— Translation by Swami Gambhirananda — And on account of the exclusion from being other entities.

— Translation by Swami Vireshwarananda — And because the qualities of any other than Brahman have been negated (by the Sruti).

[ Sutra 3.13 ]

ॐ ईक्षतिकर्मव्यपदेशात् सः ॐ ॥ १.३.१३॥

Word by Word: īkṣati-karma—Object of seeing; vyapadeśāt—because of his being mentioned; saḥ—he.

— Translation by Swami Gambhirananda — From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.

— Translation by Swami Vireshwarananda — Because of his being mentioned as an object of (the act of) seeing, he (who is to be meditated upon is Brahman).

[ Sutra 3.14 ]

ॐ दहर उत्तरेभ्यः ॐ ॥ १.३.१४॥

Word by Word: daharaḥ—Small; uttarebhyaḥ—because of subsequent texts.

— Translation by Swami Gambhirananda — The small space (dahara akasa) is Brahman, on account of the subsequent reasons.

— Translation by Swami Vireshwarananda — The small (Akasa) (is Brahman) because of subsequent texts (which give ample indication to that effect).

[ Sutra 3.15 ]

ॐ गतिशब्दाभ्यां तथा हि दृष्टं लिङ्गं च ॐ ॥ १.३.१५॥

Word by Word: gatiśabdābhyām—From going and the word; tathā hi—likewise; dṛṣṭaṃ—it is seen; liṅgam—indicatory; ca—and.

— Translation by Swami Gambhirananda — 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.

— Translation by Swami Vireshwarananda — The small Akasa (is Brahman) on account of going (into Brahman) and of the word (Brahmaloka); it (i.e. the individual soul’s going into Brahman) is likewise seen (from other Sruti texts); and (the daily going) is an indicatory sign (by which we can interpret the word Brahmaloka).

[ Sutra 3.16 ]

ॐ धृतेश्च महिम्नोऽस्यास्मिन्नुपलब्धेः ॐ ॥ १.३.१६॥

Word by Word: dhṛteḥ—On account of the supporting (of the world by the Akasa); ca—moreover; asya mahimnaḥ—this greatness; asmin—in Brahman; upalabdheḥ—being seen.

— Translation by Swami Gambhirananda — 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.

— Translation by Swami Vireshwarananda — Moreover on account of the supporting (of the world by the small Akasa it is Brahman) for this greatness is seen in this (Brahman only from other scriptural texts).

[ Sutra 3.17 ]

ॐ प्रसिद्धेश्च ॐ ॥ १.३.१७॥

Word by Word: prasiddheḥ—Because of the well-known (meaning); ca—also.

— Translation by Swami Gambhirananda — And because of familiar use.

— Translation by Swami Vireshwarananda — Also because of the well-known meaning (of Akasa as Brahman the ‘small Akasa’ is Brahman).

[ Sutra 3.18 ]

ॐ इतरपरामर्शात् स इति चेन्नासम्भवात् ॐ ॥ १.३.१८॥

Word by Word: itara-parāmarśat—Because of the reference to the other (i.e. the individual soul); saḥ—he (the individual soul); iti cet—if it be said; na—no; asambhavāt—on account of impossibility.

— Translation by Swami Gambhirananda — If it be argued that the other one (viz., the individual soul) should be the small Space, since it is alluded to (at the end), then not so, for that is impossible.

— Translation by Swami Vireshwarananda — Because of the reference to the other (i.e. the individual soul in a complementary passage) if it be said that he (the individual soul) (and not Brahman is meant by the ‘small Akasa’), (we say)' no, on account of the impossibility (of such an assumption).

[ Sutra 3.19 ]

ॐ उत्तराच्चेदाविर्भूतस्वरूपस्तु ॐ ॥ १.३.१९॥

Word by Word: uttarāt—From subsequent texts (in the chapter); cet—if; āvirbhūta-svarūpaḥ—with its real nature made manifest; tu—but.

— Translation by Swami Gambhirananda — 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.

— Translation by Swami Vireshwarananda — If (it be said) that from subsequent texts (which contain references to the Jiva, ‘small Akasa’ means the Jiva) (we say) but (that reference to the Jiva is in so far as its) real nature (as non-different from Brahman) is made manifest.

[ Sutra 3.20 ]

ॐ अन्यार्थश्च परामर्शः ॐ ॥ १.३.२०॥

Word by Word: anyārthaḥ—For a different purpose; ca—and; parāmarśaḥ—reference.

— Translation by Swami Gambhirananda — Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.

— Translation by Swami Vireshwarananda — And the reference (to the individual scul) is for a different purpose.

[ Sutra 3.21 ]

ॐ अल्पश्रुतेरिति चेत्तदुक्तम् ॐ ॥ १.३.२१॥

Word by Word: alpaśruteḥ—Because of the Sruti declaring its smallness; iti cet—if it be said; tat—that; uktam—has already been explained.

— Translation by Swami Gambhirananda — 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.

— Translation by Swami Vireshwarananda — If it be said that because the Sruti declares the limitedness (of this Akasa, therefore it cannot refer to the all-pervading Brahman); (we say) that has already been explained (as having reference to devout meditation only. Vide 1.2.7).

[ Sutra 3.22 ]

ॐ अनुकृतेस्तस्य च ॐ ॥ १.३.२२॥

Word by Word: abykṛteḥ—Because of the acting after; tasya—Its; ca—and.

— Translation by Swami Gambhirananda — Because of the fact of acting (ie., shining) in accordance and because of the use of the word "His”, (the Light mentioned in the Mundaka Upanishad must be Brahman).

— Translation by Swami Vireshwarananda — Because of the acting after (i.e. shining after) (That which shining, everything else shines) and (because by) Its (light everything else is lighted).

[ Sutra 3.23 ]

ॐ अपि स्मर्यते ॐ ॥ १.३.२३॥

Word by Word: api ca—Moreover; smaryate—the Smriti states.

— Translation by Swami Gambhirananda — Moreover, (this aspect) is mentioned in the Smriti.

— Translation by Swami Vireshwarananda — Moreover the Smriti states (It to be the universal light).

[ Sutra 3.24 ]

पाठभेद अपि च स्मर्यते ॐ शब्दादेव प्रमितः ॐ ॥ १.३.२४॥

Word by Word: śabdāt—From the word; eva—itself; pramitaḥ—measured.

— Translation by Swami Gambhirananda — From the term itself it follows that the measured One is the supreme Self.

— Translation by Swami Vireshwarananda — From the very word (‘Lord’ by which it is referred to in the text) (the being) measured (by the size of the thumb is Brahman).

[ Sutra 3.25 ]

ॐ हृद्यपेक्षया तु मनुष्याधिकारत्वात् ॐ ॥ १.३.२५॥

Word by Word: hṛdi-apekṣayā—With reference to the heart; tu—but; manuṣya-adhikāratvāt—man (alone) being entitled.

— Translation by Swami Gambhirananda — But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.

— Translation by Swami Vireshwarananda — But with reference to (the space in) the heart (the Highest Brahman is said to be of the size of a thumb); (and because) man alone is entitled (to the study of the Vedas).

[ Sutra 3.26 ]

ॐ तदुपर्यपि बादरायणः संभवात् ॐ ॥ १.३.२६॥

Word by Word: tadupari—Above them; api—also; bādarāyaṇaḥ—Badarayana; saṃbhavāt—because (it is) possible.

— Translation by Swami Gambhirananda — . Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.

— Translation by Swami Vireshwarananda — (Beings) above them (men) also (are entitled to the study of the Vedas) because (it is) possible (for them also to attain Knowledge according to) Badarayana.

[ Sutra 3.27 ]

ॐ विरोधः कर्मणीति चेदनेकप्रतिपत्तेर्दर्शनात् ॐ ॥ १.३.२७॥

Word by Word: virodhaḥ—Contradiction; karmaṇi—to sacrifices; iti cet—if it be said; na—not; aneka-pratipatteḥ—the assumption of many (forms); darśanāt—because it is found (in the scriptures).

— Translation by Swami Gambhirananda — f 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.

— Translation by Swami Vireshwarananda — If it be said (that the corporeality of the gods would involve) a contradiction to sacrifices ; (we say) no, because we find (in the scriptures) the assumption (by the, gods) of many (forms at one and the same time).

[ Sutra 3.28 ]

ॐ शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम् ॐ ॥ १.३.२८॥

Word by Word: śabde—Wtih regard to (Vedic) words; iti cet—if it be said; na—no; ataḥ—from these (words); prabhavāt—because of the creation; pratyakṣa-anumānābhyām—from direct perception.

— Translation by Swami Gambhirananda — 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.

— Translation by Swami Vireshwarananda — If it be said (that the corporeality of the gods would involve a contradiction) with regard to (Vedic) words, (we say) no, because of the creation (of the world together with the gods) from these (words), (as is known) from direct perception (Sruti) and inference (Smriti).

[ Sutra 3.29 ]

ॐ अत एव च नित्यत्वम् ॐ ॥ १.३.२९॥

Word by Word: ata-eva—From this very reason; ca—also; nityatvam—the eternity.

— Translation by Swami Gambhirananda — And from this very fact follows the eternality (of the Vedas).

— Translation by Swami Vireshwarananda — From this very reason also (results) the eternity (of the Vedas).

[ Sutra 3.30 ]

ॐ समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्स्मृतेश्च ॐ ॥ १.३.३०॥

Word by Word: samāna-nāmarūpatvāt—Because of similar names and forms; ca—and; āvṛttau—in the revolving of the world cycles; api—even; avirodhaḥ—no contradiction; darśanāt—from the Sruti; smṛteḥ—from the Smriti; ca—and.

— Translation by Swami Gambhirananda — 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.

— Translation by Swami Vireshwarananda — And because of the sameness of names anid forms (in every fresh cycle) there is no contradiction (to the eternity of the Vedic words) even in the revolving of the world cycles, as is seen from the Sruti and the Smriti.

[ Sutra 3.31 ]

ॐ मध्वादिष्वसंभवादनधिकारं जैमिनिः ॐ ॥ १.३.३१॥

Word by Word: madhvādiṣu—In Madhu Vidya etc.; asambhavāt—on account of the impossibility; anadhikāraṃ—disqualification; jaiminiḥ—Jaimini (is of opinion).

— Translation by Swami Gambhirananda — Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya etc.

— Translation by Swami Vireshwarananda — On account of the impossibility (of the gods) being qualified for Madhu Vidya etc. Jaimini (is of opinion that the gods) are not qualified (either for Upasanas or for the knowledge of Brahman).

[ Sutra 3.32 ]

ॐ ज्योतिषि भावाच्च ॐ ॥ १.३.३२॥

Word by Word: jyotiṣi—As mere spheres of light; bhāvāt—because (used) in the sense; ca—and.

— Translation by Swami Gambhirananda — Because of the occurrence of the words in respect of a sphere of flight.

— Translation by Swami Vireshwarananda — Arid (the gods are not qualified for Vidyas) because (the words ‘sun’, ‘moon’, etc., spoken of as gods) are used in the sense of mere spheres of light.

[ Sutra 3.33 ]

ॐ भावं तु बादरायणोऽस्ति हि ॐ ॥ १.३.३३॥

Word by Word: bhāvaṃ—The existence (of qualification); tu—but; vādarāyaṇaḥ—Badarayana (maintains); asti—does exist; hi—because.

— Translation by Swami Gambhirananda — But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).

— Translation by Swami Vireshwarananda — But Badarayana (maintains) the existence (of qualification on the part of the gods for the knowledge of Brahman), because (all those causes like body, desires, etc., which qualify one for such knowledge) do exist (in the case of the gods).

[ Sutra 3.34 ]

ॐ शुगस्य तदनादरश्रवणात्तदाद्रवणात्सूच्यते हि ॐ ॥ १.३.३४॥

Word by Word: śuk—Grief; asya—his; tat-anādaraśravaṇāt—from hearing his (the Rishi’s) contemptuous words; tat—that (grief); ādravaṇāt—owing to his approaching; sūcyate—is referred to; hi—because.

— Translation by Swami Gambhirananda — To him (ie., Janasruti) occurred grief on hearing his (ie., swan’s) disparaging utterance, as is evident from his (Janasruti’s) approaching him (Raikva), for this is hinted at (by Raikva by using the word Sudra).

— Translation by Swami Vireshwarananda — His (King Janasruti’s) grief (arose) from hearing the contemptuous words (of the Rishi in the form of a swan); owing to his approaching (Raikva overwhelmed with) that (grief) (Raikva called him Sudra); because it (the grief) is referred to (by Raikva, who could read his mind).

[ Sutra 3.35 ]

ॐ क्षत्रियत्वागतेश्चोत्तरत्र चैत्ररथेन लिङ्गात् ॐ ॥ १.३.३५॥

Word by Word: kṣatriyatvagateḥ—(His) Kshatriyahood being unknown; ca—and; uttaratra—later on; caitrarathena liṅgāt—by the indicatory sign (of his being mentioned) along with a descendant of Chitraratha (a Kshatriya).

— Translation by Swami Gambhirananda — . And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.

— Translation by Swami Vireshwarananda — And because the Kshatriyahood (of Janasruti) is known later on by the indicatory sign (of his being mentioned) along with a descendant of Chitraratha (a Kshatriya).

[ Sutra 3.36 ]

ॐ संस्कारपरामर्शात्तदभावाभिलापाच्च ॐ ॥ १.३.३६॥

Word by Word: saṃskāra-parāmarśāt—Purificatory ceremonies being mentioned; tat-abhāva-abhilāpāt—its absence being declared; ca—and.

— Translation by Swami Gambhirananda — Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).

— Translation by Swami Vireshwarananda — Because purificatory ceremonies are mentioned (in the case of the twice-born) and their absence are declared (in the case of the Sudras).

[ Sutra 3.37 ]

ॐ तदभावनिर्धारणे च प्रवृत्तेः ॐ ॥ १.३.३७॥

Word by Word: tadabhāva-nirdhāraṇe—On the ascertainment of the absence of that (Sudrahood); ca—and; pravṛtteḥ—from inclination.

— Translation by Swami Gambhirananda — And because (Gautama’s) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.

— Translation by Swami Vireshwarananda — And because the inclination (on the part of Gautama to impart Knowledge is seen only) on the ascertainment of the absence of Sudrahood (in Jabala Satyakama).

[ Sutra 3.38 ]

ॐ श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च ॐ ॥ १.३.३८॥

Word by Word: śravaṇa-adhyayana-artha-pratiṣedhāt—Because of the prohibition of hearing, studying, and understanding; smṛteḥ—in the Smriti; ca—and.

— Translation by Swami Gambhirananda — . And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).

— Translation by Swami Vireshwarananda — And because of the prohibition in the Smriti of hearing and studying (the Vedas) and knowing their meaning and performing Vedic rites (to Sudras, they are not entitled to the knowledge of Brahman).

[ Sutra 3.39 ]

ॐ कम्पनात् ॐ ॥ १.३.३९॥

Word by Word: kampanāt—On account of vibration.

— Translation by Swami Gambhirananda — (Prana is Brahman) because of (the mention of) vibration.

— Translation by Swami Vireshwarananda — (Prana is Brahman) on account of the vibration (spoken of the whole world).

[ Sutra 3.40 ]

ॐ ज्योतिर्दर्शनात् ॐ ॥ १.३.४०॥

Word by Word: jyotiḥ—Light; darśanāt—on account of (Brahman) being seen.

— Translation by Swami Gambhirananda — . Light is Brahman, for it is met with as such (in the Upanishad).

— Translation by Swami Vireshwarananda — Light (is Brahman) on account of (Brahman) being seen (as the subject of the texts).

[ Sutra 3.41 ]

ॐ आकाशोऽर्थान्तरत्वादिव्यपदेशात् ॐ ॥ १.३.४१॥

Word by Word: ākāśaḥ—Akasa; arthāntaratvādi-vyapadeśāt—because it is declared to be something different etc.

— Translation by Swami Gambhirananda — Akasa (Space) is Brahman, because of the declaration of being something different and so on.

— Translation by Swami Vireshwarananda — Akasa (is Brahman) because it is declared to be something different etc. (from names and forms and yet their revealer).

[ Sutra 3.42 ]

ॐ सुषुप्त्युत्क्रान्त्योर्भेदेन ॐ ॥ १.३.४२॥

Word by Word: suṣupti-utkrāntyoḥ—In deep sleep and death; bhedena—as different.

— Translation by Swami Gambhirananda — Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).

— Translation by Swami Vireshwarananda — Because of the Supreme Self being shown as different (from the individual soul) in the states of deep sleep and death.

[ Sutra 3.43 ]

ॐ पत्यादिशब्देभ्यः ॐ ॥ १.३.४३॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य तृतीयः पादः समाप्तः

— Translation by Swami Vireshwarananda — On account of words like ‘Lord’ etc. (the Self in the text under discussion is the Supreme Self).

[ Sutra 4.01 ]

ॐ आनुमानिकमप्येकेषामिति चेन्न शरीररूपकविन्यस्तगृहीतेर्दर्शयति च ॐ ॥ १.४.१॥

Word by Word: ānumānikam—That which is inferred (i.e. the Pradhana); api—also; ekeṣām—in som (recensions of the texts); iti cet—if it be said; na—no; śarīra-rūpaka-vinyasta-gṛhīteḥ—because it is mentioned in a simile referring to the body; darśayati—(the Sruti) explains; ca—too.

— Translation by Swami Gambhirananda — If it be said that even the inferred entity (Pradhana) is revealed to the followers of some recension, we say, not so, for the word is cognized as occurring in a simile illustrating the body. And the Upanishad also shows this.

— Translation by Swami Vireshwarananda — If it be said that in some (recensions of the Vedas) that which is inferred (i.e. the Pradhana) (is) also (mentioned), (we say) no, because (the word ‘Avyakta’ occurring in the Katha Upanishad) is mentioned in a simile referring to the body (and means the body itself and not the Pradhana of the Sankhyas); (the Sruti) too explains (it).

[ Sutra 4.02 ]

ॐ सूक्ष्मं तु तदर्हत्वात् ॐ ॥ १.४.२॥

Word by Word: sūkṣmaṃ—Subtle; tu—but; tadarhatvāt—because it can be properly so designated.

— Translation by Swami Gambhirananda — Rather the subtle (causal state) is meant (by avyakta), for it deserves that epithet

— Translation by Swami Vireshwarananda — But the subtle (cause of the body is meant by the term ‘Avyakta’) because it can be properly so designated.

[ Sutra 4.03 ]

ॐ तदधीनत्वादर्थवत् ॐ ॥ १.४.३॥

Word by Word: tadadhīnatvāt—On account of its dependence; arthavat—is fitting.

— Translation by Swami Gambhirananda — (Avyakta is not Pradhana) because it is dependent on that (God); (but this avyakta has to be admitted as) it serves some purpose.

— Translation by Swami Vireshwarananda — On account of its dependence (on the Lord), it fits in (with our theory).

[ Sutra 4.04 ]

ॐ ज्ञेयत्वावचनाच्च ॐ ॥ १.४.४॥

Word by Word: jñeyatvāvacanāt—Because it is not mentioned (as something) to be known; ca—and.

— Translation by Swami Gambhirananda — And because (avyakta is) not mentioned as an entity to be known.

— Translation by Swami Vireshwarananda — And because it is not mentioned (that the Avyakta) is to be known (it cannot be the Pradhana of the Sankhyas).

[ Sutra 4.05 ]

ॐ वदतीति चेन्न प्राज्ञो हि ॐ ॥ १.४.५॥

Word by Word: vadati—Does state; iti cet—if it be said; na—no; prājñaḥ—inelligent self; hi—for; prakaraṇāt—from the context.

— Translation by Swami Gambhirananda — . If it be argued that the Upanishad does mention Pradhana (by the word avyakta), we say: No, for the conscious Self is understood from the context.

— Translation by Swami Vireshwarananda — If it be said (that the Sruti) does state (that the Avyakta has to be known and therefore it is the Pradhana); (we say) no, for (it is) the intelligent (Supreme) Self (which is meant), since that is the topic.

[ Sutra 4.06 ]

पाठभेद 1.4.5 and 6 combined ॐ प्रकरणात् ॐ ॥ १.४.६॥

[ Sutra 4.07 ]

ॐ त्रयाणामेव चैवमुपन्यासः प्रश्नश्च ॐ ॥ १.४.७॥

Word by Word: trayāṇām—Of three; eva—only; ca—and; evaṃ—thus; upanyāsaḥ—introduction; praśnaḥ—question; na—and;

— Translation by Swami Gambhirananda — And thus there is the presentation of three things alone and the question also is concerned with them.

— Translation by Swami Vireshwarananda — And thus the question and elucidation with reference to three only (of which the Pradhana is not one) (is consistent).

[ Sutra 4.08 ]

ॐ महद्वच्च ॐ ॥ १.४.८॥

Word by Word: mahadvat—Like Mahat; ca—and.

— Translation by Swami Gambhirananda — And like Mahat (avyakta does not signify any Samkhya category).

— Translation by Swami Vireshwarananda — And like Mahat (the word ‘Avyakta’ does not refer to any Sankhyan category).

[ Sutra 4.09 ]

ॐ चमसवदविशेषात् ॐ ॥ १.४.९॥

Word by Word: camasavat—Like the bowl; aviśeṣāt—for want of special characteristics.

— Translation by Swami Gambhirananda — The word aja does not refer to Pradhana), because special characteristics have not been stated as in the case of the bowl.

— Translation by Swami Vireshwarananda — (The word ‘Aja’ cannot be asserted to mean the Pradhana) for want of special characteristics, as in the case of the bowl.

[ Sutra 4.10 ]

ॐ ज्योतिरुपक्रमात्तु तथा ह्यधीयत एके ॐ ॥ १.४.१०॥

Word by Word: jyotirupakramā—(Elements) beginning with light; tu—but; tathā—so; hi—because; adhīyata—read; eke—some.

— Translation by Swami Gambhirananda — The aja certainly consists of the elements counting from fire, for some read of them as such.

— Translation by Swami Vireshwarananda — But (the elements) beginning with light (are meant by the word Aja), because some read so.

[ Sutra 4.11 ]

ॐ कल्पनोपदेशाच्च मध्वादिवदविरोधः ॐ ॥ १.४.११॥

Word by Word: kalpanopadeśāt—Instruction having been given through; ca—and imagery; madhvādivat—as in the case of ‘honey’ etc.; avirodhaḥ—no incongruity.

— Translation by Swami Gambhirananda — And since this is an instruction in the form of an imagery, just as in the case of honey etc., therefore there is no incongruity.

— Translation by Swami Vireshwarananda — And instruction having been given through the imagery (of a goat) (there is) no incongruity, (even) as in the case of ‘honey’ (standing for the sun in Madhuvidya for the purpose of devout meditation) and such other cases.

[ Sutra 4.12 ]

ॐ न सङ्ख्योपसङ्ग्रहादपि नानाभावादतिरेकाच्च ॐ ॥ १.४.१२॥

Word by Word: na—not; saṃkhyopasaṃgrahādapi—even from the statement of the number; nānābhāvāt—on account of the differences; atirekāt—on account of the excess; ca—and.

— Translation by Swami Gambhirananda — Not even on the strength of the mention of number can Pradhana have Vedic sanction, because the entities are disparate and they involve an excess

— Translation by Swami Vireshwarananda — Even from the statement of the number (fivefold five, i.e. twenty-five categories, by the Sruti, it is) not (to be presumed that the Sruti refers to the Pradhana) on account of the differences (in the categories) and the excess (over the number of the Sankhyan categories).

[ Sutra 4.13 ]

ॐ प्राणादयो वाक्यशेषात् ॐ ॥ १.४.१३॥

Word by Word: prāṇādayaḥ—The vital force etc.; vākyaśeṣāt—because of the complementary passage.

— Translation by Swami Gambhirananda — The vital force and the rest (are the panchajanah), (as is known) from the complementary passage.

— Translation by Swami Vireshwarananda — (The five people referred to are) the vital force etc., because (we- find it to be so) from the complementary passage.

[ Sutra 4.14 ]

ॐ ज्योतिषैकेषामसत्यन्ने ॐ ॥ १.४.१४॥

Word by Word: jyotiā—By light; ekeṣām—of some; asati anne—food not being mentioned.

— Translation by Swami Gambhirananda — For the followers of some recension, the number five has to be made up with light in the absence of food.

— Translation by Swami Vireshwarananda — (In the text) of some (the Kanva recension) food not being mentioned (in the complementary passage referred to in the previous Sutra) (the number is made up) by ‘light’ (mentioned in the previous verse).

[ Sutra 4.15 ]

ॐ कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः ॐ ॥ १.४.१५॥

Word by Word: kāraṇatvena—As the (First) Cause; ca—and; ākāśādiṣu—as regards ether and so on; yathā-vyapadiṣṭokteḥ—being represented (in other texts) as taught (in one text).

— Translation by Swami Gambhirananda — Brahman is presented by all the Upanishads); for as the cause of space and the rest, Brahman is spoken of in all the Upanishads just as It is in any one of them.

— Translation by Swami Vireshwarananda — (Although) as regards (things created, like) ether and so on (the Vedanta texts differ), (yet there is no such conflict with respect to Brahman) as the First Cause, (on account of Its) being represented (in other texts) as taught (in one text).

[ Sutra 4.16 ]

समाकर्षात् ॐ ॥ १.४.१६॥

— Translation by Swami Gambhirananda — (Non-existence does not mean void), because of its allusion (to Brahman).

— Translation by Swami Vireshwarananda — On account of the connection (with passage referring to Brahman, nonexistence does not mean absolute nonexistence).

[ Sutra 4.17 ]

ॐ जगद्वाचित्वात् ॐ ॥ १.४.१७॥

Word by Word: jagat-vācitvāt—Because (it) denotes the world.

— Translation by Swami Gambhirananda — Because (the word “work” is) indicative of the universe, (He of whom this is the work must be Brahman).

— Translation by Swami Vireshwarananda — (He of whom all this is the work is Brahman) because (the work) denotes the world.

[ Sutra 4.18 ]

ॐ जीवमुख्यप्राणलिङ्गादिति चेत् तद्व्याख्यातम् ॐ ॥ १.४.१८॥

Word by Word: jīva-mukhyaprāṇa-liṅgāt—On account of characteristics of the individual soul and the chief Prana; na—not; iti cet—if it be said; tat—that; vyākhyātam—has already been explained.

— Translation by Swami Gambhirananda — If it be contended that the supreme Self is not meant, owing to the presence of the indicatory marks of the individual soul and the chief Prana, then that has already been explained.

— Translation by Swami Vireshwarananda — If it be said that on account of the characteristics of the individual soul and the chief Prana (to be found in the text, Brahman is) not (referred to by the word ‘maker’ in the passage cited), (we reply) that has already been explained.

[ Sutra 4.19 ]

ॐ अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके ॐ ॥ १.४.१९॥

Word by Word: anyārthaṃ—For another purpose; tu—but; jaiminiḥ—Jaimini; praśnavyākhyānābhyām—because of the question and elucidation; api ca—moreover; evam—thus; eke—some.

— Translation by Swami Gambhirananda — But Jaimini holds the reference (to the individual soul) to be meant for a different purpose, as is known from the question and the answer. Moreover, some mention this clearly.

— Translation by Swami Vireshwarananda — But (the sage) Jaimini (thinks that the reference to the individual soul in the text) has another purpose because of the question and answer; moreover thus some (the Vajasaneyins) (read in their recension).

[ Sutra 4.20 ]

ॐ वाक्यान्वयात् ॐ ॥ १.४.२०॥

Word by Word: vākya-anvayāt—On account of the connected meaning of passages.

— Translation by Swami Gambhirananda — (The Self to be realized, heard of, reflected on and profoundly meditated upon is the supreme Self), because (this is the meaning gathered) from the correlation of the passages.

— Translation by Swami Vireshwarananda — (The Self to be seen, to be heard, etc. is Brahman) on account of the connected meaning of the passages.

[ Sutra 4.21 ]

ॐ प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः ॐ ॥ १.४.२१॥

Word by Word: pratijñā-siddheḥ—Of the proof of the proposition; liṅgam—indicatory mark; āśmarathyaḥ—Asmarathya.

— Translation by Swami Gambhirananda — Asmarathya thinks this (statement of non-difference between the individual soul and supreme Self) to be a sign indicative of the fulfilment of the declaration.

— Translation by Swami Vireshwarananda — (The fact that the individual soul is taught as the object of realization is an) indicatory mark (which is) proof of the proposition, so Asmarathya thinks.

[ Sutra 4.22 ]

ॐ उत्क्रमिष्यत एवं भावादित्यौडुलोमिः ॐ ॥ १.४.२२॥

Word by Word: utkramiṣyataḥ—Of the one which rises from the body; evaṃ bhāvāt—because of this nature; iti—thus; auḍulomiḥ—(the sage) Audulomi.

— Translation by Swami Gambhirananda — Audulomi says that (the statement about the identity of the individual soul and the supreme Self occurs in the beginning) since this state of identity comes to the soul when it departs from the body.

— Translation by Swami Vireshwarananda — (The statement at the beginning identifies the individual soul with Brahman) because of this nature (viz. its identity with Brahman) of the one (i.e. the soul) which rises from the body (at the time of release), thus (thinks) Audulomi.

[ Sutra 4.23 ]

ॐ अवस्थितेरिति काशकृत्स्नः ॐ ॥ १.४.२३॥

Word by Word: avasthiteḥ—Because of the existence; iti—so holds; kāśakṛtsnaḥ—Kasakritsna.

— Translation by Swami Gambhirananda — Kasakritsna thinks (the statement about the identity in the beginning of the text is in order) because of the existence of the supreme Self as the individual soul. Topic-7: Brahman as Material Cause

— Translation by Swami Vireshwarananda — (The initial statement is made) because of, the existence (of Brahman as the individual soul), so holds (sage) Kasakritsna.

[ Sutra 4.24 ]

ॐ प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात् ॐ ॥ १.४.२४॥

Word by Word: prakṛtiḥ—Material cause; ca—also; pratijñā-dṛṣṭānta-anuparodhāt—not being contradictory to the proposition and illustrations.

— Translation by Swami Gambhirananda — Brahman must be the material cause as well, so as not to contradict the proposition and the illustration.

— Translation by Swami Vireshwarananda — (Brahman is) the material cause also, (on account of this view alone) not being contradictory to the proposition and the illustrations (cited in the Sruti).

[ Sutra 4.25 ]

ॐ अभिध्योपदेशाच्च ॐ ॥ १.४.२५॥

Word by Word: abhidhyopadeśāt— On account of the statement of will (to create); ca—also.

— Translation by Swami Gambhirananda — This is also understood from the teaching about the wilt to create.

— Translation by Swami Vireshwarananda — Also on account of the statement of will (to create on the part of the Supreme Self, It is the material cause).

[ Sutra 4.26 ]

ॐ साक्षाच्चोभयाम्नानात् ॐ ॥ १.४.२६॥

Word by Word: sākṣāt—Direct; ca—and; ubhayāmnānāt—because the Sruti states both.

— Translation by Swami Gambhirananda — And because both (origin and dissolution) are taught directly (from Brahman).

— Translation by Swami Vireshwarananda — And because the Sruti states that both (the creation and the dissolution of the world) (have Brahman as) the direct (cause).

[ Sutra 4.27 ]

ॐ आत्मकृतेः परिणामात् ॐ ॥ १.४.२७॥

Word by Word: ātmakṛteḥ—As it created Itself; pariṇāmāt—by undergoing modification.

— Translation by Swami Gambhirananda — (Brahman is the material cause) because of action related to Itself by way of change of form.

— Translation by Swami Vireshwarananda — (Brahman is the material cause of the world) because (the Sruti says that) It created Itself by undergoing modifications.

[ Sutra 4.28 ]

ॐ योनिश्च हि गीयते ॐ ॥ १.४.२८॥

Word by Word: yoniḥ—Origin; ca—and; hi—because; gīyate—is called.

— Translation by Swami Gambhirananda — And because Brahman is declared to be the source (yoni).

— Translation by Swami Vireshwarananda — And because (Brahman) is called the origin.

[ Sutra 4.29 ]

ॐ एतेन सर्वेव्याख्याताव्याख्याताः ॐ ॥ १.४.२९॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य चतुर्थः पादः समाप्तः ॥ इति प्रथमोऽध्यायः॥

Word by Word: etena—By this; sarve—all; vyākhyātāḥ—are explained.

— Translation by Swami Gambhirananda — Hereby all (other theories of the cause of the universe) are explained. They are explained.

— Translation by Swami Vireshwarananda — By this all (doctrines with reference to the origin of the world contrary to the Vedanta texts) are explained.