1. Adhyāya 1 — Samanvaya
Pāda 1
1.1.1
ॐ अथातो ब्रह्मजिज्ञासा ॐ ॥ १.१.१॥
oṃ athāto brahmajijñāsā oṃ ॥ 1.1.1॥
Hence (is to be undertaken) thereafter a deliberation on Brahman.
atha—Now; ataḥ—therefore; brahmajijñāsā—the inquiry (into the real nature) of Brahman.
1.1.2
ॐ जन्माद्यस्य यतः ॐ ॥ १.१.२॥
oṃ janmādyasya yataḥ oṃ ॥ 1.1.2॥
That (is Brahman) from which (are derived) the birth etc., of this (universe).
janmādi—Origin etc. (i.e. sustenance and dissolution); asya—of this (world); yataḥ—from which.
1.1.3
ॐ शास्त्रयोनित्वात् ॐ ॥ १.१.३॥
oṃ śāstrayonitvāt oṃ ॥ 1.1.3॥
(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.
śāstrayonitvāt—The scripture being the means of right knowledge.
1.1.4
ॐ तत्तुसमन्वयात् ॐ ॥ १.१.४॥
oṃ tattusamanvayāt oṃ ॥ 1.1.4॥
But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.
tat—That; tu—but; samanvayāt—because It is the main purport.
1.1.5
ॐ ईक्षतेर्नाशब्दम् ॐ ॥ १.१.५॥
oṃ īkṣaternāśabdam oṃ ॥ 1.1.5॥
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).
īkṣateḥ—On account of thinking (seeing); na—is not; aśabdam—not based on the scriptures.
1.1.6
ॐ गौणश्चेन्नात्मशब्दात् ॐ ॥ १.१.६॥
oṃ gauṇaścennātmaśabdāt oṃ ॥ 1.1.6॥
If it be argued that the seeing is in a secondary sense, we say, not so, owing to the use of the word Self.
gauṇaḥ—Secondary (figurative); ceta—if (it be said); ta—not; ātmaśabdāt—because of the world ‘Self’ (Atman).
1.1.7
ॐ तन्निष्ठस्य मोक्षोपदेशात् ॐ ॥ १.१.७॥
oṃ tanniṣṭhasya mokṣopadeśāt oṃ ॥ 1.1.7॥
(Pradhana is not the meaning of the word “Self”), because liberation is promised for one who holds on to That.
tanniṣṭhasya—To one who is devoted to that (Sat); mokṣopadeśāt—because Liberation is declared.
1.1.8
ॐ हेयत्वावचनाच्च ॐ ॥ १.१.८॥
oṃ heyatvāvacanācca oṃ ॥ 1.1.8॥
(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)
heyatvāvacanāt—Fitness to be abandoned not being stated (by the scriptures); ca—and.
1.1.9
ॐ स्वाप्ययात् ॐ ॥ १.१.९॥
oṃ svāpyayāt oṃ ॥ 1.1.9॥
Because of the merger of the individual into his own Self.
svāpyayāt—On account of resolving or merging in one’s own self.
1.1.10
ॐ गतिसामान्यात् ॐ ॥ १.१.१०॥
oṃ gatisāmānyāt oṃ ॥ 1.1.10॥
Because the knowledge (gathered from the various Upanishads) is the same (as regards Consciousness being the cause).
gatisāmānyāt—On account of the uniformity of views.
1.1.11
ॐ श्रुतत्वाच्च ॐ ॥ १.१.११॥
oṃ śrutatvācca oṃ ॥ 1.1.11॥
And because (Brahman is) revealed (as such) in the Upanishads.
śrutatvāt—Being declared by the Vedas; ca—also.
1.1.12
ॐ आनन्दमयोऽभ्यासात् ॐ ॥ १.१.१२॥
oṃ ānandamayo'bhyāsāt oṃ ॥ 1.1.12॥
The Blissful One is the supreme Self on account of repetition.
ānandamayaḥ—“The Self consisting of bliss”; abhyāsāt—because of the repetition.
1.1.13
ॐ विकारशब्दान्नेतिचेन्न प्राचुर्यात् ॐ ॥ १.१.१३॥
oṃ vikāraśabdānneticenna prācuryāt oṃ ॥ 1.1.13॥
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.
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).
1.1.14
ॐ तद्धेतुव्यपदेशाच्च ॐ ॥ १.१.१४॥
oṃ taddhetuvyapadeśācca oṃ ॥ 1.1.14॥
For the further reason that Brahman is indicated as the source of Bliss.
taddhetuvyapadeśāt—Because (It) is declared to be the cause of it; ca—and.
1.1.15
ॐ मान्त्रवर्णिकमेव च गीयते ॐ ॥ १.१.१५॥
oṃ māntravarṇikameva ca gīyate oṃ ॥ 1.1.15॥
And the very Brahman spoken of in the mantra is declared in the Brahmana (portion explaining the mantra).
māntravarṇikam—That which has been referred to in the Mantra portion; eva—the very same; ca—moreover; gīyate—is sung.
1.1.16
ॐ नेतरोऽनुपपत्तेः ॐ ॥ १.१.१६॥
oṃ netaro'nupapatteḥ oṃ ॥ 1.1.16॥
The other is not the supreme Self, because that is illogical.
na—Not; itaraḥ—the other (Jiva); anupapatteḥ—on account of impossibility.
1.1.17
ॐ भेदव्यपदेशाच्च ॐ ॥ १.१.१७॥
oṃ bhedavyapadeśācca oṃ ॥ 1.1.17॥
And because of the assertion of the difference (between the individual soul and the supreme Self).
bhedavyapadeśāt—On account of the declaration of difference; ca—and.
1.1.18
ॐ कामाच्च नानुमानापेक्षा ॐ ॥ १.१.१८॥
oṃ kāmācca nānumānāpekṣā oṃ ॥ 1.1.18॥
There can be no reliance on inference (for arriving at Pradhana) owing to (the mention of) desire.
kāmāt—On account of the word ‘bliss’, literally ‘desire’, (denoting Brahman); ca—and; nānumānāpekṣā—(Anandamaya also) cannot be inferred as Brahman.
1.1.19
ॐ अस्मिन्नस्य च तद्योगं शास्ति ॐ ॥ १.१.१९॥
oṃ asminnasya ca tadyogaṃ śāsti oṃ ॥ 1.1.19॥
Moreover, the scripture teaches the absolute identity of this one with this (One).
asmin—In this; asya—its (the Jiva’s); ca—also; tadyogaṃ—mergence as that; śāsti—teaches.
1.1.20
ॐ अन्तस्तद्धर्मोपदेशात् ॐ ॥ १.१.२०॥
oṃ antastaddharmopadeśāt oṃ ॥ 1.1.20॥
The Being inside is God, His qualities having been taught.
antaḥ—Within; taddharmopadeśāt—because Its characteristics are mentioned.
1.1.21
ॐ भेदव्यपदेशाच्चान्यः ॐ ॥ १.१.२१॥
oṃ bhedavyapadeśāccānyaḥ oṃ ॥ 1.1.21॥
And God is different (from the individual being) owing to the mention of difference.
bhedavyapadeśāt—On account of a distinction being made; ca—also; anyaḥ—is different.
1.1.22
ॐ आकाशस्तल्लिङ्गात् ॐ ॥ १.१.२२॥
oṃ ākāśastalliṅgāt oṃ ॥ 1.1.22॥
Space (Akasa) is Brahman, for Brahman’s indicatory mark is in evidence.
ākāśaḥ—(The word) Akasa; talliṅgāt—on account of the characteristic marks of that (Brahman).
1.1.23
ॐ अत एव प्राणः ॐ ॥ १.१.२३॥
oṃ ata eva prāṇaḥ oṃ ॥ 1.1.23॥
On that very ground, Prana (is Brahman).
ata eva—For the same reason; praṇaḥ—(the word) Prana (refers to Brahman).
1.1.24
ॐ ज्योतिश्चरणाभिधानात् ॐ ॥ १.१.२४॥
oṃ jyotiścaraṇābhidhānāt oṃ ॥ 1.1.24॥
Light is Brahman because of the mention of feet.
jyotiḥ—Light; caraṇābhidhānāt—on account of the mention of feet.
1.1.25
ॐ छन्दोऽभिधानान्नेतिचेन्न तथाचेतोऽर्पणनिगदात्तथा हि दर्शनम् ॐ ॥ १.१.२५॥
oṃ chando'bhidhānānneticenna tathāceto'rpaṇanigadāttathā hi darśanam oṃ ॥ 1.1.25॥
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.
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).
1.1.26
ॐ भूतादिपादव्यपदेशोपपत्तेश्चैवम् ॐ ॥ १.१.२६॥
oṃ bhūtādipādavyapadeśopapatteścaivam oṃ ॥ 1.1.26॥
And this must be so, because this makes possible the representation of all the things etc., as a foot.
bhūtādipādavyapadeśa—The representation of beings etc. as feet; upapatteḥ—is possible; ca—also; evam—thus.
1.1.27
ॐ उपदेशभेदान्नेति चेन्नोभयस्मिन्नप्यविरोधात् ॐ ॥ १.१.२७॥
oṃ upadeśabhedānneti cennobhayasminnapyavirodhāt oṃ ॥ 1.1.27॥
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.
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.
1.1.28
ॐ प्राणस्तथानुगमात् ॐ ॥ १.१.२८॥
oṃ prāṇastathānugamāt oṃ ॥ 1.1.28॥
Prana is Brahman, because it is comprehended thus.
prāṇaḥ—Prana; tathā—(like) that; anugamāt—being so comprehenden (from the texts).
1.1.29
ॐ नवक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन् ॐ ॥ १.१.२९॥
oṃ navakturātmopadeśāditi cedadhyātmasaṃbandhabhūmā hyasmin oṃ ॥ 1.1.29॥
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.
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.
1.1.30
ॐ शास्त्रदृष्ट्या तूपदेशो वामदेववत् ॐ ॥ १.१.३०॥
oṃ śāstradṛṣṭyā tūpadeśo vāmadevavat oṃ ॥ 1.1.30॥
But the instruction proceeds from a seer’s vision agreeing with scriptures, as in the case of Vamadeva.
śāstradṛṣṭyā—Through realization of the Truth confirmed by the scriptures; tu—but; upadeśaḥ—instruction; vāmadevavat—like Vamadeva.
1.1.31
ॐ जीवमुख्यप्राणलिङ्गान्नेति चेन्नोपासत्रैविद्यादाश्रितत्वादिह तद्योगात् ॐ ॥ १.१.३१॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य प्रथमः पादः समाप्तः
oṃ jīvamukhyaprāṇaliṅgānneti cennopāsatraividyādāśritatvādiha tadyogāt oṃ ॥ 1.1.31॥ iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu prathamādhyāyasya prathamaḥ pādaḥ samāptaḥ
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.
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.
Pāda 2
1.2.1
ॐ सर्वत्र प्रसिद्धोपदेशात् ॐ ॥ १.२.१॥
oṃ sarvatra prasiddhopadeśāt oṃ ॥ 1.2.1॥
(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).
sarvatra—Throughout (the scriptures); prasiddhopadeśāt—because there is taught (the Brahman which is) well known.
1.2.2
ॐ विवक्षितगुणोपपत्तेश्च ॐ ॥ १.२.२॥
oṃ vivakṣitaguṇopapatteśca oṃ ॥ 1.2.2॥
And this follows from the fact that the intended qualities are justifiable (in the case of Brahman).
vivakṣitaguṇopapatteḥ—Because qualities desired to be expressed are befitting; ca—moreover.
1.2.3
ॐ अनुपपत्तेस्तु न शारीरः ॐ ॥ १.२.३॥
oṃ anupapattestu na śārīraḥ oṃ ॥ 1.2.3॥
And the embodied individual soul is not surely meant, because the qualities do not fit in with it.
anupapatteḥ—Because (they) are not appropriate; tu—on the other hand; na—is not; śārīraḥ—the individual soul.
1.2.4
ॐ कर्मकर्तृव्यपदेशाच्च ॐ ॥ १.२.४॥
oṃ karmakartṛvyapadeśācca oṃ ॥ 1.2.4॥
And because there is reference to the object and subject.
karma—Object; kartṛ—agent; karmakartṛvyapadeśāt—on account of the mention; ca—and.
1.2.5
ॐ शब्दविशेषात् ॐ ॥ १.२.५॥
oṃ śabdaviśeṣāt oṃ ॥ 1.2.5॥
Owing to the difference in the (case-endings of the two) words.
1.2.6
ॐ स्मृतेश्च ॐ ॥ १.२.६॥
oṃ smṛteśca oṃ ॥ 1.2.6॥
(This follows) from the Smriti also.
smṛteḥ—From the Smriti; ca—also.
1.2.7
ॐ अर्भकौकस्त्वात् तद्व्यपदेशाच्च नेति चेन्न निचाय्यत्वादेवं व्योमवच्च ॐ ॥ १.२.७॥
oṃ arbhakaukastvāt tadvyapadeśācca neti cenna nicāyyatvādevaṃ vyomavacca oṃ ॥ 1.2.7॥
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.
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.
1.2.8
ॐ संभोगप्राप्तिरिति चेन्न वैशेष्यात् ॐ ॥ १.२.८॥
oṃ saṃbhogaprāptiriti cenna vaiśeṣyāt oṃ ॥ 1.2.8॥
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.
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;
1.2.9
ॐ अत्ता चराचरग्रहणात् ॐ ॥ १.२.९॥
oṃ attā carācaragrahaṇāt oṃ ॥ 1.2.9॥
The eater (is God), on account of the appropriation of all that moves and does not move.
attā—The eater; carācaragrahaṇāt—because the movable and immovable (i.e. the whole universe) is taken (as his food).
1.2.10
ॐ प्रकरणाच्च ॐ ॥ १.२.१०॥
oṃ prakaraṇācca oṃ ॥ 1.2.10॥
And (this follows) from the context.
prakaraṇāt—From the context; ca—and.
1.2.11
ॐ गुहां प्रविष्टावात्मानौ हि तद्दर्शनात् ॐ ॥ १.२.११॥
oṃ guhāṃ praviṣṭāvātmānau hi taddarśanāt oṃ ॥ 1.2.11॥
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).
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.
1.2.12
ॐ विशेषणाच्च ॐ ॥ १.२.१२॥
oṃ viśeṣaṇācca oṃ ॥ 1.2.12॥
And because there is a specification.
viśeṣaṇāt—From the specification; ca—and.
1.2.13
ॐ अन्तर उपपत्तेः ॐ ॥ १.२.१३॥
oṃ antara upapatteḥ oṃ ॥ 1.2.13॥
The One inside (is God), for that is logical.
antaraḥ—Inside (the eye); upapatteḥ—on account of the appropriateness of (attributes).
1.2.14
ॐ स्थानादिव्यपदेशाच्च ॐ ॥ १.२.१४॥
oṃ sthānādivyapadeśācca oṃ ॥ 1.2.14॥
. And (this follows) from the mention of place etc.
sthānādivyapadeśāt—Because abode etc. (i.e. name and form) are attributed to it; ca—and.
1.2.15
ॐ सुखविशिष्टाभिधानादेव च ॐ ॥ १.२.१५॥
oṃ sukhaviśiṣṭābhidhānādeva ca oṃ ॥ 1.2.15॥
And this so for the further reason that the One possessed of bliss is referred to (in the Text, “The One that”).
sukhaviśiṣṭa-abhidhānāt—On account of the reference (to Brahman) distinguished by bliss; eva—verily; ca—and.
1.2.16
ॐ श्रुतोपनिषत्कगत्यभिधानाच्च ॐ ॥ १.२.१६॥
oṃ śrutopaniṣatkagatyabhidhānācca oṃ ॥ 1.2.16॥
And because the course to be followed by one who has heard the secret teaching is spoken of.
śruta-upaniṣatka-gati—The way of those who have realized the Truth of the Upanishads; abhidhānāt—on account of the statement; ca—also;
1.2.17
ॐ अनवस्थितेरसंभवाच्च नेतरः ॐ ॥ १.२.१७॥
oṃ anavasthiterasaṃbhavācca netaraḥ oṃ ॥ 1.2.17॥
None other can be the Person in the eye on account of impermanence and impossibility.
anavasthiteḥ—Not existing always; asaṃbhavāt—on account of the impossibility; ca—and; na—not; itaraḥ—any other.
1.2.18
ॐ अन्तर्याम्यधिदैवादिषु तद्धर्मव्यपदेशात् ॐ ॥ १.२.१८॥
oṃ antaryāmyadhidaivādiṣu taddharmavyapadeśāt oṃ ॥ 1.2.18॥
The internal Ruler in the divine and other contexts (is the supreme Self), since the characteristics of that (supreme Self) are spoken of.
antaryāmī—The Ruler within; adhidaivādiṣu—in the gods etc.; taddharma-vyapadeśāt—on account of Its qualities being mentioned.
1.2.19
ॐ न च स्मार्तं अतद्धर्माभिपालात् ॐ ॥ १.२.१९॥
oṃ na ca smārtaṃ ataddharmābhipālāt oṃ ॥ 1.2.19॥
Neither Pradhana, known from the (Samkhya) Smriti, is the internal Ruler, for qualities that do not belong to Pradhana are spoken of.
na—Neither; ca—and; smārtam—that which is mentioned in the (Sankhya) Smriti; atat dharma-abhilāpāt—because attributes contrary to its nature are mentioned.
1.2.20
ॐ शरीरश्चोभयेऽपि हि भेदेनैनमधीयते ॐ ॥ १.२.२०॥
oṃ śarīraścobhaye'pi hi bhedenainamadhīyate oṃ ॥ 1.2.20॥
The embodied soul also (is not the internal Ruler); for the followers of both the recensions read of this one as different.
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.
1.2.21
ॐ अदृश्यत्वादिगुणको धर्मोक्तेः ॐ ॥ १.२.२१॥
oṃ adṛśyatvādiguṇako dharmokteḥ oṃ ॥ 1.2.21॥
. The entity, possessed of the qualities of not being seen etc., is Brahman, for Its characteristics are spoken of.
adṛśyatvādi-guṇako—Possessor of qualities like invisiblity etc.; dharmokteḥ—on account of the qualities being mentioned.
1.2.22
ॐ विशेषणभेदव्यपदेशाभ्यां नेतरौ ॐ ॥ १.२.२२॥
oṃ viśeṣaṇabhedavyapadeśābhyāṃ netarau oṃ ॥ 1.2.22॥
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).
viśeṣaṇa-bheda-vyapadeśābhyāṃ—On account of the mention of characteristic qualities and differences; na—not; itarau—the other two;
1.2.23
ॐ रूपोपन्यासाच्च ॐ ॥ १.२.२३॥
oṃ rūpopanyāsācca oṃ ॥ 1.2.23॥
And because there is a presentation of form.
rūpopanyāsāt—Form being mentioned; ca—also.
1.2.24
ॐ वैश्वानरः साधारणशब्दविशेषात् ॐ ॥ १.२.२४॥
oṃ vaiśvānaraḥ sādhāraṇaśabdaviśeṣāt oṃ ॥ 1.2.24॥
Vaisvanara (the Cosmic Person) is the supreme Lord, for though the (two) words (Self and Vaisvanara) denote many things, they are used specifically.
vaiśvānaraḥ—Vaisvanara; sādhāraṇa śabda-viśeṣāt—because of the qualifying adjuncts to the common words (Vaisvanara and self).
1.2.25
ॐ स्मर्यमाणमनुमानं स्यादिति ॐ ॥ १.२.२५॥
oṃ smaryamāṇamanumānaṃ syāditi oṃ ॥ 1.2.25॥
The form referred to in the Smriti is an indicatory mark (that Vaisvanara means the supreme Lord). Hence Vaisvanara is God.
smaryamāṇaṃ—Described in the Smriti; anumānaṃ—indicatory mark; syāt—must be; iti—because.
1.2.26
ॐ शब्दादिभ्योऽन्तः प्रतिष्ठानान्नेति चेन्न तथा (पाठेभद प्रतिष्ठानाच्च नेति चेन्न) दृष्ट्युपदेशादसंभवात्पुरुषविध्मपि चैनमधीयते ॐ ॥ १.२.२६॥
oṃ śabdādibhyo'ntaḥ pratiṣṭhānānneti cenna tathā (pāṭhebhada pratiṣṭhānācca neti cenna) dṛṣṭyupadeśādasaṃbhavātpuruṣavidhmapi cainamadhīyate oṃ ॥ 1.2.26॥
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).
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.
1.2.27
ॐ अत एव न देवता भूतं च ॐ ॥ १.२.२७॥
oṃ ata eva na devatā bhūtaṃ ca oṃ ॥ 1.2.27॥
For these very reasons (Vaisvanara is) neither the deity nor the element.
ata eva—For the same reason; na—(is) not; devatā—deity; bhūtaṃ—element; ca—and.
1.2.28
ॐ साक्षादप्यविरोधं जैमिनिः ॐ ॥ १.२.२८॥
oṃ sākṣādapyavirodhaṃ jaiminiḥ oṃ ॥ 1.2.28॥
According to Jaimini, there is no contradiction even in case of direct meditation.
sākṣāt—Directly; api—even; avirodhaṃ—no contradiction; jaiminiḥ—Jaimini.
1.2.29
ॐ अभिव्यक्तेरित्याश्मरथ्यः ॐ ॥ १.२.२९॥
oṃ abhivyakterityāśmarathyaḥ oṃ ॥ 1.2.29॥
According to Asmarathya, it is from the point of view of manifestation (that God is referred to as spatially limited).
abhivyakteḥ—On account of manifestation; iti—so; āśmarathyaḥ—(says) Asmarathya.
1.2.30
ॐ अनुस्मृतेर्बादरिः ॐ ॥ १.२.३०॥
oṃ anusmṛterbādariḥ oṃ ॥ 1.2.30॥
According to Badari (God is spoken of as spatially limited) on account of being meditated on.
anusmṛteḥ—For the purpose of constant remembrance; bādariḥ—(so says) Badari.
1.2.31
ॐ सम्पत्तेरिति जैमिनिः तथा हि दर्शयति ॐ ॥ १.२.३१॥
oṃ sampatteriti jaiminiḥ tathā hi darśayati oṃ ॥ 1.2.31॥
According to Jaimini, the spatial limitation is (justifiable) because of the meditation based on superimposition; for this is shown (in another text).
saṃpatteḥ—Because of imaginary identity; iti—so; jaiminiḥ—(says) Jaimini; tathā hi—for so; darśayati—declares (the Sruti).
1.2.32
ॐ आमनन्ति चैनमस्मिन् ॐ ॥ १.२.३२॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य द्वितीयः पादः समाप्तः
oṃ āmananti cainamasmin oṃ ॥ 1.2.32॥ iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu prathamādhyāyasya dvitīyaḥ pādaḥ samāptaḥ
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).
āmananti—Teach; ca—moreover; enam—this; asmin—in this.
Pāda 3
1.3.1
ॐ द्युभ्वाद्यायतनं स्वशब्दात् ॐ ॥ १.३.१॥
oṃ dyubhvādyāyatanaṃ svaśabdāt oṃ ॥ 1.3.1॥
The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.
dyu-bhu-ādi-āyatanaṃ—The resting-place of heaven, earth, etc.; sva-śabdāt—on account of the word ‘Self’.
1.3.2
ॐ मुक्तोपसृप्यव्यपदेशात् ॐ ॥ १.३.२॥
oṃ muktopasṛpyavyapadeśāt oṃ ॥ 1.3.2॥
Because there is the instruction about (Its) attainment by the free.
mukta-upasṛpya—To be attained by the liberated; vyapadeśāt—because of the statement.
1.3.3
ॐ नानुमानमतच्छब्दात् ॐ ॥ १.३.३॥
oṃ nānumānamatacchabdāt oṃ ॥ 1.3.3॥
No inferential entity (is the repository), for there is no word of that import.
na—not; anumānam—what is inferred (Pradhana); atat-śabdāt—owing to want of any term indicating it.
1.3.4
ॐ प्राणभृच्च ॐ ॥ १.३.४॥
oṃ prāṇabhṛcca oṃ ॥ 1.3.4॥
A living creature also is not so.
prāṇabhṛt—The living or individual soul; ca—also (na—not).
1.3.5
ॐ भेदव्यपदेशात् ॐ ॥ १.३.५॥
oṃ bhedavyapadeśāt oṃ ॥ 1.3.5॥
And) because there is a mention of difference.
bheda-vyapadeśāt—On account of difference being mentioned.
1.3.6
ॐ प्रकरणात् ॐ ॥ १.३.६॥
oṃ prakaraṇāt oṃ ॥ 1.3.6॥
On account of the context.
1.3.7
ॐ स्थित्यदनाभ्यां च ॐ ॥ १.३.७॥
oṃ sthityadanābhyāṃ ca oṃ ॥ 1.3.7॥
And on account of the facts of staying on and eating.
sthiti-adanābhyām—On account of remaining unattached and eating; ca—also.
1.3.8
ॐ भूमा सम्प्रसादादध्युपदेशात् ॐ ॥ १.३.८॥
oṃ bhūmā samprasādādadhyupadeśāt oṃ ॥ 1.3.8॥
Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).
bhūmā—The Bhuman; saṃprasādāt-adhi—after of beyond the state of deep sleep, (here, the vital force); upadeśāt—because of the teaching.
1.3.9
ॐ धर्मोपपत्तेश्च ॐ ॥ १.३.९॥
oṃ dharmopapatteśca oṃ ॥ 1.3.9॥
And the characteristics of Bhuman are appropriate (for the supreme Self).
dharma-upapatteḥ—Because the qualities are appropriate; ca—and.
1.3.10
ॐ अक्षरमम्बरान्तधृतेः ॐ ॥ १.३.१०॥
oṃ akṣaramambarāntadhṛteḥ oṃ ॥ 1.3.10॥
. Akasa is Brahman because of supporting all things up to (and including) space.
akṣaram—The Akshara; ambara-anta-dhṛteḥ—(because) it supports all up to Akasa (ether).
1.3.11
ॐ सा च प्रशासनात् ॐ ॥ १.३.११॥
oṃ sā ca praśāsanāt oṃ ॥ 1.3.11॥
And that act of supporting is possible for God only, owing to the mention of His mighty rule.
sā—This (supporting); ca—also; praśāsanāt—because of the command.
1.3.12
ॐ अन्यभावव्यावृत्तेश्च ॐ ॥ १.३.१२॥
oṃ anyabhāvavyāvṛtteśca oṃ ॥ 1.3.12॥
And on account of the exclusion from being other entities.
anya-bhāva-vyāvṛtteḥ—Because the qualities of any other than Brahman have been negated; ca—also.
1.3.13
ॐ ईक्षतिकर्मव्यपदेशात् सः ॐ ॥ १.३.१३॥
oṃ īkṣatikarmavyapadeśāt saḥ oṃ ॥ 1.3.13॥
From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.
īkṣati-karma—Object of seeing; vyapadeśāt—because of his being mentioned; saḥ—he.
1.3.14
ॐ दहर उत्तरेभ्यः ॐ ॥ १.३.१४॥
oṃ dahara uttarebhyaḥ oṃ ॥ 1.3.14॥
The small space (dahara akasa) is Brahman, on account of the subsequent reasons.
daharaḥ—Small; uttarebhyaḥ—because of subsequent texts.
1.3.15
ॐ गतिशब्दाभ्यां तथा हि दृष्टं लिङ्गं च ॐ ॥ १.३.१५॥
oṃ gatiśabdābhyāṃ tathā hi dṛṣṭaṃ liṅgaṃ ca oṃ ॥ 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.
gatiśabdābhyām—From going and the word; tathā hi—likewise; dṛṣṭaṃ—it is seen; liṅgam—indicatory; ca—and.
1.3.16
ॐ धृतेश्च महिम्नोऽस्यास्मिन्नुपलब्धेः ॐ ॥ १.३.१६॥
oṃ dhṛteśca mahimno'syāsminnupalabdheḥ oṃ ॥ 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.
dhṛteḥ—On account of the supporting (of the world by the Akasa); ca—moreover; asya mahimnaḥ—this greatness; asmin—in Brahman; upalabdheḥ—being seen.
1.3.17
ॐ प्रसिद्धेश्च ॐ ॥ १.३.१७॥
oṃ prasiddheśca oṃ ॥ 1.3.17॥
And because of familiar use.
prasiddheḥ—Because of the well-known (meaning); ca—also.
1.3.18
ॐ इतरपरामर्शात् स इति चेन्नासम्भवात् ॐ ॥ १.३.१८॥
oṃ itaraparāmarśāt sa iti cennāsambhavāt oṃ ॥ 1.3.18॥
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.
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.
1.3.19
ॐ उत्तराच्चेदाविर्भूतस्वरूपस्तु ॐ ॥ १.३.१९॥
oṃ uttarāccedāvirbhūtasvarūpastu oṃ ॥ 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.
uttarāt—From subsequent texts (in the chapter); cet—if; āvirbhūta-svarūpaḥ—with its real nature made manifest; tu—but.
1.3.20
ॐ अन्यार्थश्च परामर्शः ॐ ॥ १.३.२०॥
oṃ anyārthaśca parāmarśaḥ oṃ ॥ 1.3.20॥
Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.
anyārthaḥ—For a different purpose; ca—and; parāmarśaḥ—reference.
1.3.21
ॐ अल्पश्रुतेरिति चेत्तदुक्तम् ॐ ॥ १.३.२१॥
oṃ alpaśruteriti cettaduktam oṃ ॥ 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.
alpaśruteḥ—Because of the Sruti declaring its smallness; iti cet—if it be said; tat—that; uktam—has already been explained.
1.3.22
ॐ अनुकृतेस्तस्य च ॐ ॥ १.३.२२॥
oṃ anukṛtestasya ca oṃ ॥ 1.3.22॥
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).
abykṛteḥ—Because of the acting after; tasya—Its; ca—and.
1.3.23
ॐ अपि स्मर्यते ॐ ॥ १.३.२३॥
oṃ api smaryate oṃ ॥ 1.3.23॥
Moreover, (this aspect) is mentioned in the Smriti.
api ca—Moreover; smaryate—the Smriti states.
1.3.24
पाठभेद अपि च स्मर्यते ॐ शब्दादेव प्रमितः ॐ ॥ १.३.२४॥
pāṭhabheda api ca smaryate oṃ śabdādeva pramitaḥ oṃ ॥ 1.3.24॥
From the term itself it follows that the measured One is the supreme Self.
śabdāt—From the word; eva—itself; pramitaḥ—measured.
1.3.25
ॐ हृद्यपेक्षया तु मनुष्याधिकारत्वात् ॐ ॥ १.३.२५॥
oṃ hṛdyapekṣayā tu manuṣyādhikāratvāt oṃ ॥ 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.
hṛdi-apekṣayā—With reference to the heart; tu—but; manuṣya-adhikāratvāt—man (alone) being entitled.
1.3.26
ॐ तदुपर्यपि बादरायणः संभवात् ॐ ॥ १.३.२६॥
oṃ taduparyapi bādarāyaṇaḥ saṃbhavāt oṃ ॥ 1.3.26॥
. Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.
tadupari—Above them; api—also; bādarāyaṇaḥ—Badarayana; saṃbhavāt—because (it is) possible.
1.3.27
ॐ विरोधः कर्मणीति चेदनेकप्रतिपत्तेर्दर्शनात् ॐ ॥ १.३.२७॥
oṃ virodhaḥ karmaṇīti cedanekapratipatterdarśanāt oṃ ॥ 1.3.27॥
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.
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).
1.3.28
ॐ शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम् ॐ ॥ १.३.२८॥
oṃ śabda iticennātaḥ prabhavātpratyakṣānumānābhyām oṃ ॥ 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.
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.
1.3.29
ॐ अत एव च नित्यत्वम् ॐ ॥ १.३.२९॥
oṃ ata eva ca nityatvam oṃ ॥ 1.3.29॥
And from this very fact follows the eternality (of the Vedas).
ata-eva—From this very reason; ca—also; nityatvam—the eternity.
1.3.30
ॐ समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्स्मृतेश्च ॐ ॥ १.३.३०॥
oṃ samānanāmarūpatvāccāvṛttāvapyavirodho darśanātsmṛteśca oṃ ॥ 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.
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.
1.3.31
ॐ मध्वादिष्वसंभवादनधिकारं जैमिनिः ॐ ॥ १.३.३१॥
oṃ madhvādiṣvasaṃbhavādanadhikāraṃ jaiminiḥ oṃ ॥ 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 etc.
madhvādiṣu—In Madhu Vidya etc.; asambhavāt—on account of the impossibility; anadhikāraṃ—disqualification; jaiminiḥ—Jaimini (is of opinion).
1.3.32
ॐ ज्योतिषि भावाच्च ॐ ॥ १.३.३२॥
oṃ jyotiṣi bhāvācca oṃ ॥ 1.3.32॥
Because of the occurrence of the words in respect of a sphere of flight.
jyotiṣi—As mere spheres of light; bhāvāt—because (used) in the sense; ca—and.
1.3.33
ॐ भावं तु बादरायणोऽस्ति हि ॐ ॥ १.३.३३॥
oṃ bhāvaṃ tu bādarāyaṇo'sti hi oṃ ॥ 1.3.33॥
But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).
bhāvaṃ—The existence (of qualification); tu—but; vādarāyaṇaḥ—Badarayana (maintains); asti—does exist; hi—because.
1.3.34
ॐ शुगस्य तदनादरश्रवणात्तदाद्रवणात्सूच्यते हि ॐ ॥ १.३.३४॥
oṃ śugasya tadanādaraśravaṇāttadādravaṇātsūcyate hi oṃ ॥ 1.3.34॥
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).
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.
1.3.35
ॐ क्षत्रियत्वागतेश्चोत्तरत्र चैत्ररथेन लिङ्गात् ॐ ॥ १.३.३५॥
oṃ kṣatriyatvāgateścottaratra caitrarathena liṅgāt oṃ ॥ 1.3.35॥
. And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.
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).
1.3.36
ॐ संस्कारपरामर्शात्तदभावाभिलापाच्च ॐ ॥ १.३.३६॥
oṃ saṃskāraparāmarśāttadabhāvābhilāpācca oṃ ॥ 1.3.36॥
Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).
saṃskāra-parāmarśāt—Purificatory ceremonies being mentioned; tat-abhāva-abhilāpāt—its absence being declared; ca—and.
1.3.37
ॐ तदभावनिर्धारणे च प्रवृत्तेः ॐ ॥ १.३.३७॥
oṃ tadabhāvanirdhāraṇe ca pravṛtteḥ oṃ ॥ 1.3.37॥
And because (Gautama’s) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.
tadabhāva-nirdhāraṇe—On the ascertainment of the absence of that (Sudrahood); ca—and; pravṛtteḥ—from inclination.
1.3.38
ॐ श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च ॐ ॥ १.३.३८॥
oṃ śravaṇādhyayanārthapratiṣedhāt smṛteśca oṃ ॥ 1.3.38॥
. And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).
śravaṇa-adhyayana-artha-pratiṣedhāt—Because of the prohibition of hearing, studying, and understanding; smṛteḥ—in the Smriti; ca—and.
1.3.39
ॐ कम्पनात् ॐ ॥ १.३.३९॥
oṃ kampanāt oṃ ॥ 1.3.39॥
(Prana is Brahman) because of (the mention of) vibration.
kampanāt—On account of vibration.
1.3.40
ॐ ज्योतिर्दर्शनात् ॐ ॥ १.३.४०॥
oṃ jyotirdarśanāt oṃ ॥ 1.3.40॥
. Light is Brahman, for it is met with as such (in the Upanishad).
jyotiḥ—Light; darśanāt—on account of (Brahman) being seen.
1.3.41
ॐ आकाशोऽर्थान्तरत्वादिव्यपदेशात् ॐ ॥ १.३.४१॥
oṃ ākāśo'rthāntaratvādivyapadeśāt oṃ ॥ 1.3.41॥
Akasa (Space) is Brahman, because of the declaration of being something different and so on.
ākāśaḥ—Akasa; arthāntaratvādi-vyapadeśāt—because it is declared to be something different etc.
1.3.42
ॐ सुषुप्त्युत्क्रान्त्योर्भेदेन ॐ ॥ १.३.४२॥
oṃ suṣuptyutkrāntyorbhedena oṃ ॥ 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).
suṣupti-utkrāntyoḥ—In deep sleep and death; bhedena—as different.
1.3.43
ॐ पत्यादिशब्देभ्यः ॐ ॥ १.३.४३॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य तृतीयः पादः समाप्तः
oṃ patyādiśabdebhyaḥ oṃ ॥ 1.3.43॥ iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu prathamādhyāyasya tṛtīyaḥ pādaḥ samāptaḥ
Pāda 4
1.4.1
ॐ आनुमानिकमप्येकेषामिति चेन्न शरीररूपकविन्यस्तगृहीतेर्दर्शयति च ॐ ॥ १.४.१॥
oṃ ānumānikamapyekeṣāmiti cenna śarīrarūpakavinyastagṛhīterdarśayati ca oṃ ॥ 1.4.1॥
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.
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.
1.4.2
ॐ सूक्ष्मं तु तदर्हत्वात् ॐ ॥ १.४.२॥
oṃ sūkṣmaṃ tu tadarhatvāt oṃ ॥ 1.4.2॥
Rather the subtle (causal state) is meant (by avyakta), for it deserves that epithet
sūkṣmaṃ—Subtle; tu—but; tadarhatvāt—because it can be properly so designated.
1.4.3
ॐ तदधीनत्वादर्थवत् ॐ ॥ १.४.३॥
oṃ tadadhīnatvādarthavat oṃ ॥ 1.4.3॥
(Avyakta is not Pradhana) because it is dependent on that (God); (but this avyakta has to be admitted as) it serves some purpose.
tadadhīnatvāt—On account of its dependence; arthavat—is fitting.
1.4.4
ॐ ज्ञेयत्वावचनाच्च ॐ ॥ १.४.४॥
oṃ jñeyatvāvacanācca oṃ ॥ 1.4.4॥
And because (avyakta is) not mentioned as an entity to be known.
jñeyatvāvacanāt—Because it is not mentioned (as something) to be known; ca—and.
1.4.5
ॐ वदतीति चेन्न प्राज्ञो हि ॐ ॥ १.४.५॥
oṃ vadatīti cenna prājño hi oṃ ॥ 1.4.5॥
. 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.
vadati—Does state; iti cet—if it be said; na—no; prājñaḥ—inelligent self; hi—for; prakaraṇāt—from the context.
1.4.6
पाठभेद 1.4.5 and 6 combined ॐ प्रकरणात् ॐ ॥ १.४.६॥
pāṭhabheda 1.4.5 and 6 combined oṃ prakaraṇāt oṃ ॥ 1.4.6॥
1.4.7
ॐ त्रयाणामेव चैवमुपन्यासः प्रश्नश्च ॐ ॥ १.४.७॥
oṃ trayāṇāmeva caivamupanyāsaḥ praśnaśca oṃ ॥ 1.4.7॥
And thus there is the presentation of three things alone and the question also is concerned with them.
trayāṇām—Of three; eva—only; ca—and; evaṃ—thus; upanyāsaḥ—introduction; praśnaḥ—question; na—and;
1.4.8
ॐ महद्वच्च ॐ ॥ १.४.८॥
oṃ mahadvacca oṃ ॥ 1.4.8॥
And like Mahat (avyakta does not signify any Samkhya category).
mahadvat—Like Mahat; ca—and.
1.4.9
ॐ चमसवदविशेषात् ॐ ॥ १.४.९॥
oṃ camasavadaviśeṣāt oṃ ॥ 1.4.9॥
The word aja does not refer to Pradhana), because special characteristics have not been stated as in the case of the bowl.
camasavat—Like the bowl; aviśeṣāt—for want of special characteristics.
1.4.10
ॐ ज्योतिरुपक्रमात्तु तथा ह्यधीयत एके ॐ ॥ १.४.१०॥
oṃ jyotirupakramāttu tathā hyadhīyata eke oṃ ॥ 1.4.10॥
The aja certainly consists of the elements counting from fire, for some read of them as such.
jyotirupakramā—(Elements) beginning with light; tu—but; tathā—so; hi—because; adhīyata—read; eke—some.
1.4.11
ॐ कल्पनोपदेशाच्च मध्वादिवदविरोधः ॐ ॥ १.४.११॥
oṃ kalpanopadeśācca madhvādivadavirodhaḥ oṃ ॥ 1.4.11॥
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.
kalpanopadeśāt—Instruction having been given through; ca—and imagery; madhvādivat—as in the case of ‘honey’ etc.; avirodhaḥ—no incongruity.
1.4.12
ॐ न सङ्ख्योपसङ्ग्रहादपि नानाभावादतिरेकाच्च ॐ ॥ १.४.१२॥
oṃ na saṅkhyopasaṅgrahādapi nānābhāvādatirekācca oṃ ॥ 1.4.12॥
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
na—not; saṃkhyopasaṃgrahādapi—even from the statement of the number; nānābhāvāt—on account of the differences; atirekāt—on account of the excess; ca—and.
1.4.13
ॐ प्राणादयो वाक्यशेषात् ॐ ॥ १.४.१३॥
oṃ prāṇādayo vākyaśeṣāt oṃ ॥ 1.4.13॥
The vital force and the rest (are the panchajanah), (as is known) from the complementary passage.
prāṇādayaḥ—The vital force etc.; vākyaśeṣāt—because of the complementary passage.
1.4.14
ॐ ज्योतिषैकेषामसत्यन्ने ॐ ॥ १.४.१४॥
oṃ jyotiṣaikeṣāmasatyanne oṃ ॥ 1.4.14॥
For the followers of some recension, the number five has to be made up with light in the absence of food.
jyotiā—By light; ekeṣām—of some; asati anne—food not being mentioned.
1.4.15
ॐ कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः ॐ ॥ १.४.१५॥
oṃ kāraṇatvena cākāśādiṣu yathāvyapadiṣṭokteḥ oṃ ॥ 1.4.15॥
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.
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).
1.4.16
समाकर्षात् ॐ ॥ १.४.१६॥
samākarṣāt oṃ ॥ 1.4.16॥
(Non-existence does not mean void), because of its allusion (to Brahman).
1.4.17
ॐ जगद्वाचित्वात् ॐ ॥ १.४.१७॥
oṃ jagadvācitvāt oṃ ॥ 1.4.17॥
Because (the word “work” is) indicative of the universe, (He of whom this is the work must be Brahman).
jagat-vācitvāt—Because (it) denotes the world.
1.4.18
ॐ जीवमुख्यप्राणलिङ्गादिति चेत् तद्व्याख्यातम् ॐ ॥ १.४.१८॥
oṃ jīvamukhyaprāṇaliṅgāditi cet tadvyākhyātam oṃ ॥ 1.4.18॥
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.
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.
1.4.19
ॐ अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके ॐ ॥ १.४.१९॥
oṃ anyārthaṃ tu jaiminiḥ praśnavyākhyānābhyāmapi caivameke oṃ ॥ 1.4.19॥
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.
anyārthaṃ—For another purpose; tu—but; jaiminiḥ—Jaimini; praśnavyākhyānābhyām—because of the question and elucidation; api ca—moreover; evam—thus; eke—some.
1.4.20
ॐ वाक्यान्वयात् ॐ ॥ १.४.२०॥
oṃ vākyānvayāt oṃ ॥ 1.4.20॥
(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.
vākya-anvayāt—On account of the connected meaning of passages.
1.4.21
ॐ प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः ॐ ॥ १.४.२१॥
oṃ pratijñāsiddherliṅgamāśmarathyaḥ oṃ ॥ 1.4.21॥
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.
pratijñā-siddheḥ—Of the proof of the proposition; liṅgam—indicatory mark; āśmarathyaḥ—Asmarathya.
1.4.22
ॐ उत्क्रमिष्यत एवं भावादित्यौडुलोमिः ॐ ॥ १.४.२२॥
oṃ utkramiṣyata evaṃ bhāvādityauḍulomiḥ oṃ ॥ 1.4.22॥
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.
utkramiṣyataḥ—Of the one which rises from the body; evaṃ bhāvāt—because of this nature; iti—thus; auḍulomiḥ—(the sage) Audulomi.
1.4.23
ॐ अवस्थितेरिति काशकृत्स्नः ॐ ॥ १.४.२३॥
oṃ avasthiteriti kāśakṛtsnaḥ oṃ ॥ 1.4.23॥
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
avasthiteḥ—Because of the existence; iti—so holds; kāśakṛtsnaḥ—Kasakritsna.
1.4.24
ॐ प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात् ॐ ॥ १.४.२४॥
oṃ prakṛtiśca pratijñādṛṣṭāntānuparodhāt oṃ ॥ 1.4.24॥
Brahman must be the material cause as well, so as not to contradict the proposition and the illustration.
prakṛtiḥ—Material cause; ca—also; pratijñā-dṛṣṭānta-anuparodhāt—not being contradictory to the proposition and illustrations.
1.4.25
ॐ अभिध्योपदेशाच्च ॐ ॥ १.४.२५॥
oṃ abhidhyopadeśācca oṃ ॥ 1.4.25॥
This is also understood from the teaching about the wilt to create.
abhidhyopadeśāt— On account of the statement of will (to create); ca—also.
1.4.26
ॐ साक्षाच्चोभयाम्नानात् ॐ ॥ १.४.२६॥
oṃ sākṣāccobhayāmnānāt oṃ ॥ 1.4.26॥
And because both (origin and dissolution) are taught directly (from Brahman).
sākṣāt—Direct; ca—and; ubhayāmnānāt—because the Sruti states both.
1.4.27
ॐ आत्मकृतेः परिणामात् ॐ ॥ १.४.२७॥
oṃ ātmakṛteḥ pariṇāmāt oṃ ॥ 1.4.27॥
(Brahman is the material cause) because of action related to Itself by way of change of form.
ātmakṛteḥ—As it created Itself; pariṇāmāt—by undergoing modification.
1.4.28
ॐ योनिश्च हि गीयते ॐ ॥ १.४.२८॥
oṃ yoniśca hi gīyate oṃ ॥ 1.4.28॥
And because Brahman is declared to be the source (yoni).
yoniḥ—Origin; ca—and; hi—because; gīyate—is called.
1.4.29
ॐ एतेन सर्वेव्याख्याताव्याख्याताः ॐ ॥ १.४.२९॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य चतुर्थः पादः समाप्तः ॥ इति प्रथमोऽध्यायः॥
oṃ etena sarvevyākhyātāvyākhyātāḥ oṃ ॥ 1.4.29॥ iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu prathamādhyāyasya caturthaḥ pādaḥ samāptaḥ ॥ iti prathamo'dhyāyaḥ॥
Hereby all (other theories of the cause of the universe) are explained. They are explained.
etena—By this; sarve—all; vyākhyātāḥ—are explained.