Brahma Sūtra / Adhyāya 1
Adhyāya 1
Summary
Adhyāya (अध्याय) 1 is samanvaya, concordance. The opening four sūtras (सूत्र) ask for inquiry into Brahman, say what Brahman is, ground that knowledge in scripture, and claim that the Upaniṣad (उपनिषद्) sentences fit together as being about Brahman. The rest of the book takes passages one by one and reads them that way. Where the readings of Śaṅkara (शङ्कर), Rāmānuja (रामानुज), and Madhva divide, the sitting says whose reading is in view.
नेपालीमा
अध्याय १ को विषय समन्वय हो। सुरुका चार सूत्रले ब्रह्मको जिज्ञासा गर्नुपर्छ भन्छन्, ब्रह्म के हो भन्छन्, त्यो ज्ञानको आधार शास्त्र हो भन्छन्, र उपनिषद्का वाक्य ब्रह्मका बारेमा मिलेका छन् भन्छन्। बाँकी पुस्तकले खण्ड-खण्ड लिएर त्यसरी पढ्छ। शङ्कर, रामानुज र मध्वको पढाइ फरक हुँदा बैठकले कसको पढाइ हेरिएको हो भन्छ।
Samanvaya. The sentences of the Upaniṣads (उपनिषद्), taken one passage at a time, teach Brahman (ब्रह्मन्).
138 of 138 lines in this chapter are written out word by word.
| Line | |
|---|---|
| 1.1.1 | अथातो ब्रह्मजिज्ञासा athāto brahmajijñāsā Now, therefore, the desire to know Brahman (ब्रह्मन्). |
| 1.1.2 | जन्माद्यस्य यतः janmādyasya yataḥ Brahman (ब्रह्मन्) is that from which the arising of this world, and the rest, come. |
| 1.1.3 | शास्त्रयोनित्वात् śāstrayonitvāt Because scripture is the ground. |
| 1.1.4 | तत् तु समन्वयात् tat tu samanvayāt But that is so because the sentences fit together. |
| 1.1.5 | ईक्षतेर् नाशब्दम् īkṣater nāśabdam The cause in Śvetaketu (श्वेतकेतु)'s teaching is not the unsentient pradhāna (प्रधान), because the text says it saw. |
| 1.1.6 | गौणश् चेन् नात्मशब्दात् gauṇaś cen nātmaśabdāt The seeing is not a figure of speech, because the cause is called the self. |
| 1.1.7 | तन्निष्ठस्य मोक्षोपदेशात् tanniṣṭhasya mokṣopadeśāt Release is taught for the one who stands in that cause, which a doctrine of the pradhāna (प्रधान) does not yield. |
| 1.1.8 | हेयत्वावचनाच् च heyatvāvacanāc ca The text never says the cause is something to be abandoned. |
| 1.1.9 | प्रतिज्ञाविरोधात् pratijñāvirodhāt Reading the cause as the pradhāna (प्रधान) would break the opening promise. |
| 1.1.10 | स्वाप्ययात् svāpyayāt The world merges back into that same self, so the cause is not an unsentient nature. |
| 1.1.11 | गतिसामान्यात् gatisāmānyāt The order of coming forth matches the other texts that give the cause a mind. |
| 1.1.12 | श्रुतत्वाच् च śrutatvāc ca The seeing is not inferred, because the text itself says it. |
| 1.1.13 | आनन्दमयोऽभ्यासात् ānandamayo 'bhyāsāt The blissful one in the Taittirīya (तैत्तिरीय) is Brahman (ब्रह्मन्), because bliss is repeated as the self. |
| 1.1.14 | विकारशब्दान् नेति चेन् न प्राचुर्यात् vikāraśabdān neti cen na prācuryāt The suffix maya here means abundance, not a modified product. |
| 1.1.15 | तद्धेतुव्यपदेशाच् च taddhetuvyapadeśāc ca The blissful one is called the cause of bliss, so it is not a sheath. |
| 1.1.16 | मान्त्रवर्णिकमेव च गीयते māntravarṇikameva ca gīyate The mantra portion sings this same blissful Brahman (ब्रह्मन्). |
| 1.1.17 | नेतरोऽनुपपत्तेः netaro 'nupapatteḥ The other, the individual soul, does not fit the blissful one. |
| 1.1.18 | भेदव्यपदेशाच् च bhedavyapadeśāc ca The text itself states a difference between the enjoyer and the blissful Brahman (ब्रह्मन्). |
| 1.1.19 | कामाच् च नानुमानापेक्षा kāmāc ca nānumānāpekṣā He desired, so the cause is not something one must borrow from inference. |
| 1.1.20 | अस्मिन्नस्य च तद्योगं शास्ति asminn asya ca tadyogaṃ śāsti The text teaches the soul's joining to that blissful Brahman (ब्रह्मन्). |
| 1.1.21 | अन्तस् तद्धर्मोपदेशात् antas taddharmopadeśāt The person within the sun, and the same within the eye, is Brahman (ब्रह्मन्), because the text teaches his lordship. |
| 1.1.22 | भेदव्यपदेशाच् चान्यः bhedavyapadeśāc cānyaḥ The text states a difference, so the inner person is other than the soul. |
| 1.1.23 | आकाशस् तल्लिङ्गात् ākāśas talliṅgāt The space named as the goal of this world is Brahman (ब्रह्मन्), because the marks match. |
| 1.1.24 | अत एव प्राणः ata eva prāṇaḥ For the same reason, the breath named beside that space is Brahman (ब्रह्मन्). |
| 1.1.25 | ज्योतिश् चरणाभिधानात् jyotiś caraṇābhidhānāt The light beyond heaven is Brahman (ब्रह्मन्), because feet are named. |
| 1.1.26 | छन्दोऽभिधानान् नेति चेन् न तथा चेतोऽर्पणनिगदात् तथा हि दर्शनम् chando 'bhidhānān neti cen na tathā ceto'rpaṇanigadāt tathā hi darśanam The naming of a metre does not remove Brahman (ब्रह्मन्), because the text says to set the mind on that light. |
| 1.1.27 | भूतादिपादव्यपदेशोपपत्तेश् चैवम् bhūtādipādavyapadeśopapatteś caivam Earth and the other elements as feet fit Brahman (ब्रह्मन्), and they fit in this way. |
| 1.1.28 | उपदेशभेदान् नेति चेन् नोभयस्मिन्नप्यविरोधात् upadeśabhedān neti cen nobhayasminn apy avirodhāt Different phrasings of the teaching do not split the light away from Brahman (ब्रह्मन्). |
| 1.1.29 | प्राणस् तथानुगमात् prāṇas tathānugamāt In Indra's teaching to Pratardana, breath followed out to the end is Brahman (ब्रह्मन्). |
| 1.1.30 | न वक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन् na vaktur ātmopadeśād iti ced adhyātmasaṃbandhabhūmā hy asmin The speaker's 'I' does not make this a private soul, because the vast self is what the text is about. |
| 1.1.31 | शास्त्रदृष्ट्या तूपदेशो वामदेववत् śāstradṛṣṭyā tūpadeśo vāmadevavat The teaching is spoken from the standpoint of scripture, as when Vāmadeva (वामदेव) said 'I was Manu and the sun'. |
| 1.1.32 | जीवमुख्यप्राणलिङ्गान् नेति चेन् नोपासात्रैविध्यादाश्रितत्वादिह तद्योगात् jīvamukhyaprāṇaliṅgān neti cen nopāsātraividhyādāśritatvād iha tadyogāt Marks of the soul and of the chief breath do not cancel the teaching, because meditation here is threefold and the marks are joined to Brahman (ब्रह्मन्). |
| 1.2.1 | सर्वत्र प्रसिद्धोपदेशात् sarvatra prasiddhopadeśāt The being made of mind, in Śāṇḍilya (शाण्डिल्य)'s teaching, is the Brahman (ब्रह्मन्) known everywhere. |
| 1.2.2 | विवक्षितगुणोपपत्तेश् च vivakṣitaguṇopapatteś ca The qualities the text cares about fit Brahman (ब्रह्मन्). |
| 1.2.3 | अनुपपत्तेस् तु न शारीरः anupapattes tu na śārīraḥ The embodied soul does not fit this description. |
| 1.2.4 | कर्मकर्तृव्यपदेशाच् च karmakartṛvyapadeśāc ca The text states an agent and an object, so the meditator is not the one meditated on. |
| 1.2.5 | शब्दविशेषात् śabdaviśeṣāt A specific word in the passage fixes the referent as Brahman (ब्रह्मन्). |
| 1.2.6 | स्मृतेश् च smṛteś ca Smṛti (स्मृति) says the same of the one in the heart. |
| 1.2.7 | अर्भकौस्त्वात् तद्व्यपदेशाच् च नेति चेन् न निचाय्यत्वादेवं व्योमवच् च arbhakaustvāt tadvyapadeśāc ca neti cen na nicāyyatvād evaṃ vyomavac ca Smallness does not make him the soul, because he is to be regarded as small and he is like space. |
| 1.2.8 | संभोगप्राप्तिरिति चेन् न वैशेष्यात् saṃbhogaprāptir iti cen na vaiśeṣyāt One person's experience does not become everyone's, because the text keeps a distinction. |
| 1.2.9 | अत्ता चराचरग्रहणात् attā carācaragrahaṇāt The eater in the Kaṭha (कठ), for whom priest and king are food, is Brahman (ब्रह्मन्). |
| 1.2.10 | प्रकरणाच् च prakaraṇāc ca The context of Naciketas's question is the supreme self, so the eater is that self. |
| 1.2.11 | गुहां प्रविष्टावात्मानौ हि तद्दर्शनात् guhāṃ praviṣṭāv ātmānau hi taddarśanāt The two who have entered the cave are the individual soul and the supreme self. |
| 1.2.12 | विशेषणाच् च viśeṣaṇāc ca A qualifying word in the verse distinguishes the two. |
| 1.2.13 | अन्तर उपपत्तेः antara upapatteḥ The person seen within the eye, in Upakosala's teaching, is Brahman (ब्रह्मन्), because that fits. |
| 1.2.14 | स्थानादिव्यपदेशाच् च sthānādivyapadeśāc ca Abode and rule, stated of the inner person, belong to Brahman (ब्रह्मन्). |
| 1.2.15 | सुखविशिष्टाभिधानादेव च sukhaviśiṣṭābhidhānād eva ca The section is about Brahman (ब्रह्मन्) qualified by pleasure. |
| 1.2.16 | अत एव च स ब्रह्म ata eva ca sa brahma For that reason the ether which is pleasure is Brahman (ब्रह्मन्). |
| 1.2.17 | श्रुतोपनिषत्कगत्यभिधानाच् च śrutopaniṣatkagatyabhidhānāc ca The path taught to the one who has heard the Upaniṣad (उपनिषद्) ends at this person, so he is Brahman (ब्रह्मन्). |
| 1.2.18 | अनवस्थितेरसंभवाच् च नेतरः anavasthiter asaṃbhavāc ca netaraḥ The reflection, the eye's deity, and the embodied soul fail, by unstable abode and by impossibility. |
| 1.2.19 | अन्तर्याम्यधिदैवाधिलोकादिषु तद्धर्मव्यपदेशात् antaryāmyadhidaivādhilokādiṣu taddharmavyapadeśāt The inner ruler, in the sections on the gods and the worlds and the rest, is Brahman (ब्रह्मन्). |
| 1.2.20 | न च स्मार्तमतद्धर्माभिलापाच् छारीरश् च na ca smārtam ataddharmābhilāpāc chārīraś ca He is not the pradhāna (प्रधान) of the smṛti (स्मृति), and not the embodied soul. |
| 1.2.21 | उभयेऽपि हि भेदेनैनमधीयते ubhaye 'pi hi bhedenainam adhīyate Both recensions recite the inner ruler as different from what he indwells. |
| 1.2.22 | अदृश्यत्वादिगुणको धर्मोक्तेः adṛśyatvādiguṇako dharmokteḥ The imperishable that is invisible and ungraspable, in the Muṇḍaka (मुण्डक), is Brahman (ब्रह्मन्). |
| 1.2.23 | विशेषणभेदव्यपदेशाभ्यां च नेतरौ viśeṣaṇabhedavyapadeśābhyāṃ ca netarau Qualifiers and an explicit difference exclude both the pradhāna (प्रधान) and the individual soul. |
| 1.2.24 | रूपोपन्यासाच् च rūpopanyāsāc ca The text sets out a form of the person, which fits Brahman (ब्रह्मन्). |
| 1.2.25 | वैश्वानरः साधारणशब्दविशेषात् vaiśvānaraḥ sādhāraṇaśabdaviśeṣāt Vaiśvānara (वैश्वानर), in the teaching to the householders, is Brahman (ब्रह्मन्), because a specifying word fixes the common noun. |
| 1.2.26 | स्मर्यमाणमनुमानं स्यादिति smaryamāṇam anumānaṃ syād iti The objection: the fire in the belly, which smṛti (स्मृति) remembers, would be all that is meant, and it would be only an inference. |
| 1.2.27 | शब्दादिभ्योऽन्तःप्रतिष्ठानाच् च नेति चेन् न तथा दृष्ट्युपदेशादसम्भवात् पुरुषमपि चैनमधीयते śabdādibhyo 'ntaḥpratiṣṭhānāc ca neti cen na tathā dṛṣṭyupadeśād asambhavāt puruṣamapi cainam adhīyate Heaven as head cannot belong to the belly-fire, because the text teaches a way of seeing and recites him as a person. |
| 1.2.28 | अत एव न देवता भूतं च ata eva na devatā bhūtaṃ ca Therefore he is neither the god Fire nor the element fire. |
| 1.2.29 | साक्षादप्यविरोधं जैमिनिः sākṣād apy avirodhaṃ jaiminiḥ Jaimini says there is no contradiction even if the word is taken directly as the abdominal fire. |
| 1.2.30 | अभिव्यक्तेरित्याश्मरथ्यः abhivyakter ity āśmarathyaḥ Āśmarathya (आश्मरथ्य) says the word fits because Brahman (ब्रह्मन्) manifests in that form. |
| 1.2.31 | अनुस्मृतेर् बादरिः anusmṛter bādariḥ Bādari (बादरि) says the meditator is to recall Brahman (ब्रह्मन्) in that place. |
| 1.2.32 | संपत्तेरिति जैमिनिस् तथा हि दर्शयति saṃpatter iti jaiminis tathā hi darśayati Jaimini again: it is a meditative identification, and the text shows that. |
| 1.2.33 | आमनन्ति चैनमस्मिन् āmananti cainam asmin They declare him in this very meditation. |
| 1.3.1 | द्युभ्वाद्यायतनं स्वशब्दात् dyubhvādyāyatanaṃ svaśabdāt The abode in which heaven, earth, and the midspace are woven is Brahman (ब्रह्मन्), from the text's own word. |
| 1.3.2 | मुक्तोपसृप्यव्यपदेशाच् च muktopasṛpyavyapadeśāc ca The released are said to approach it, so the abode is Brahman (ब्रह्मन्). |
| 1.3.3 | नानुमानमतच्छब्दात् प्राणभृच् च nānumānam atacchabdāt prāṇabhṛc ca The inferred pradhāna (प्रधान) is not this abode, because the word is wrong for it and the abode holds the living. |
| 1.3.4 | भेदव्यपदेशात् bhedavyapadeśāt A difference is stated between the abode and what is woven in it. |
| 1.3.5 | प्रकरणात् prakaraṇāt The context is the higher knowledge, which is about Brahman (ब्रह्मन्). |
| 1.3.6 | स्थित्यदनाभ्यां च sthityadanābhyāṃ ca It is said to support, and to take all in. |
| 1.3.7 | भूमा संप्रसादादध्युपदेशात् bhūmā saṃprasādād adhyupadeśāt The vast, in Sanatkumāra (सनत्कुमार)'s teaching to Nārada (नारद), is Brahman (ब्रह्मन्), taught as more than the serene self. |
| 1.3.8 | धर्मोपपत्तेश् च dharmopapatteś ca The attributes of the vast fit Brahman (ब्रह्मन्). |
| 1.3.9 | अक्षरमम्बरान्तधृतेः akṣaram ambarāntadhṛteḥ The imperishable, in which the sky is woven, is Brahman (ब्रह्मन्), because it holds the world. |
| 1.3.10 | सा च प्रशासनात् sā ca praśāsanāt That holding belongs to Brahman (ब्रह्मन्), because the text speaks of a command. |
| 1.3.11 | अन्यभावव्यावृत्तेश्च anyabhāvavyāvṛtteśca Other natures are excluded, so the imperishable is not the pradhāna (प्रधान) under another name. |
| 1.3.12 | ईक्षतिकर्मव्यपदेशात् सः īkṣatikarmavyapadeśāt saḥ He, the imperishable, is the one the knowers see. |
| 1.3.13 | दहर उत्तरेभ्यः dahara uttarebhyaḥ The small space inside the lotus of the heart is Brahman (ब्रह्मन्), because of the later sentences. |
| 1.3.14 | गतिशब्दाभ्यां तथा हि दृष्टं लिङ्गं च gatiśabdābhyāṃ tathā hi dṛṣṭaṃ liṅgaṃ ca The words for the goal, and the word for the self, mark the small space as Brahman (ब्रह्मन्). |
| 1.3.15 | धृतेश् च महिम्नोऽस्यास्मिन्नुपलब्धेः dhṛteś ca mahimno 'syāsminn upalabdheḥ It holds heaven and earth, and the text itself states that greatness. |
| 1.3.16 | प्रसिद्धेश् च prasiddheś ca In passages of this kind, space with these marks is the well-known Brahman (ब्रह्मन्). |
| 1.3.17 | इतरपरामर्शात् स इति चेन् नासंभवात् itaraparāmarśāt sa iti cen nāsaṃbhavāt A later reference to the sleeper does not make the small space the individual soul. |
| 1.3.18 | उत्तराच् चेदाविर्भूतस्वरूपस् तु uttarāc ced āvirbhūtasvarūpas tu The later sentence shows the nature that was already meant and does not change the subject. |
| 1.3.19 | अन्यार्थश् च परामर्शः anyārthaś ca parāmarśaḥ The reference to the individual has another job. |
| 1.3.20 | अल्पश्रुतेरिति चेत् तदुक्तम् alpaśruter iti cet tad uktam Calling it small was already answered. |
| 1.3.21 | अनुकृतेस् तस्य च anukṛtes tasya ca They are said to imitate him, which fits Brahman (ब्रह्मन्). |
| 1.3.22 | अपि च स्मर्यते api ca smaryate Smṛti (स्मृति) remembers the same lord in the heart. |
| 1.3.23 | शब्दादेव प्रमितः śabdād eva pramitaḥ The person the size of a thumb, in the Kaṭha (कठ), is Brahman (ब्रह्मन्), from the word itself. |
| 1.3.24 | हृद्यपेक्षया तु मनुष्याधिकारत्वात् hṛdyapekṣayā tu manuṣyādhikāratvāt The thumb is the heart's measure, and the human is the one for whom that measure is used. |
| 1.3.25 | तदुपर्यपि बादरायणः संभवात् tadupary api bādarāyaṇaḥ saṃbhavāt Bādarāyaṇa (बादरायण) holds that those above the human are eligible too, because it is possible. |
| 1.3.26 | विरोधः कर्मणीति चेन् नानेकप्रतिपत्तेर् दर्शनात् virodhaḥ karmaṇīti cen nānekapratipatter darśanāt Their cosmic offices do not block the knowledge, because many forms are seen. |
| 1.3.27 | शब्द इति चेन् नातः प्रभवात् प्रत्यक्षानुमानाभ्याम् śabda iti cen nātaḥ prabhavāt pratyakṣānumānābhyām Gods are not mere words, because their forms arise from the word. |
| 1.3.28 | अत एव च नित्यत्वम् ata eva ca nityatvam Therefore the Vedic word is eternal. |
| 1.3.29 | समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात् स्मृतेश् च samānanāmarūpatvāccāvṛttāvapyavirodho darśanāt smṛteś ca In each new creation the same names and forms return, so there is no conflict. |
| 1.3.30 | मध्वादिष्वसंभवादनधिकारं जैमिनिः madhvādiṣv asaṃbhavād anadhikāraṃ jaiminiḥ Jaimini denies eligibility in the honey-teaching and similar ones, because the meditation cannot be done that way. |
| 1.3.31 | ज्योतिषि भावाच् च jyotiṣi bhāvāc ca Jaimini's further reason: the meditation is a becoming of the light. |
| 1.3.32 | भावं तु बादरायणोऽस्ति हि bhāvaṃ tu bādarāyaṇo 'sti hi Bādarāyaṇa (बादरायण) holds that the eligibility is there, because the text has it. |
| 1.3.33 | शुगस्य तदनादरश्रवणात् तदाद्रवणात् सूच्यते हि śugasya tadanādaraśravaṇāt tadādravaṇāt sūcyate hi The word śūdra (शूद्र) in Jānaśruti (जानश्रुति)'s story comes from grief, not from the fourth class. |
| 1.3.34 | क्षत्रियत्वगतेश् च kṣatriyatvagateś ca The same story arrives at his being a kṣatriya (क्षत्रिय). |
| 1.3.35 | उत्तरत्र चैत्ररथेन लिङ्गात् uttaratra caitrarathena liṅgāt Later in the text, a chariot-mark places him with a kṣatriya (क्षत्रिय). |
| 1.3.36 | संस्कारपरामर्शात् तदभावाभिलापाच् च saṃskāraparāmarśāt tadabhāvābhilāpāc ca The sacrament is mentioned for those who may hear, and its absence is stated for the fourth class. |
| 1.3.37 | तदभावनिर्धारणे च प्रवृत्तेः tadabhāvanirdhāraṇe ca pravṛtteḥ The teacher proceeds only once it is settled that the student is not outside that sacrament. |
| 1.3.38 | श्रवणाध्ययनार्थप्रतिषेधात् śravaṇādhyayanārthapratiṣedhāt Hearing, study, and the learning of the meaning are prohibited. |
| 1.3.39 | स्मृतेश् च smṛteś ca Smṛti (स्मृति) is the place of that prohibition. |
| 1.3.40 | कम्पनात् kampanāt The breath in which the whole world trembles, in the Kaṭha (कठ), is Brahman (ब्रह्मन्). |
| 1.3.41 | ज्योतिर् दर्शनात् jyotir darśanāt The highest light, which the serene one approaches, is Brahman (ब्रह्मन्), because the passage is about Brahman (ब्रह्मन्). |
| 1.3.42 | आकाशोऽर्थान्तरत्वादिव्यपदेशात् ākāśo 'rthāntaratvādivyapadeśāt The space that sets name and form apart is Brahman (ब्रह्मन्), because it is stated as something other than the element. |
| 1.3.43 | सुषुप्त्युत्क्रान्त्योर् भेदेन suṣuptyutkrāntyor bhedena This space is stated as different from the self of deep sleep and of departure. |
| 1.3.44 | पत्यादिशब्देभ्यः patyādiśabdebhyaḥ Words such as 'lord' are used of this space. |
| 1.4.1 | आनुमानिकमप्येकेषामिति चेन् न शरीर-रूपक-विन्यस्त-गृहीतेर् दर्शयति च ānumānikam apy ekeṣām iti cen na śarīra-rūpaka-vinyasta-gṛhīter darśayati ca The unmanifest in the Kaṭha (कठ) chariot is not the inferred pradhāna (प्रधान), because it sits inside the figure of the body. |
| 1.4.2 | सूक्ष्मं तु तदर्हत्वात् sūkṣmaṃ tu tadarhatvāt The subtle body is what the word unmanifest is fit for. |
| 1.4.3 | तदधीनत्वादर्थवत् tadadhīnatvād arthavat It has a use, because it depends on the person beyond it. |
| 1.4.4 | ज्ञेयत्वावचनाच् च jñeyatvāvacanāc ca The text does not say the unmanifest is the thing one must know. |
| 1.4.5 | वदतीति चेन् न प्राज्ञो हि प्रकरणात् vadatīti cen na prājño hi prakaraṇāt The one who speaks in the figure is not the last subject, because the context is the conscious supreme. |
| 1.4.6 | त्रयाणामेव चैवमुपन्यासः प्रश्नश् च trayāṇām eva caivam upanyāsaḥ praśnaś ca Naciketas asked three boons, and neither the question nor the answer brought in a pradhāna (प्रधान). |
| 1.4.7 | महद्वच् च mahadvac ca The word 'great' in this series is not the Sāṃkhya (सांख्य) technical term, and 'unmanifest' is like it. |
| 1.4.8 | चमसवदविशेषात् camasavadaviśeṣāt The unborn she-goat of three colors is not fixed as the pradhāna (प्रधान), any more than the cup is fixed by its verse alone. |
| 1.4.9 | ज्योतिरुपक्रमा तु तथा ह्यधीयत एके jyotirupakramā tu tathā hy adhīyata eke Some recite the three colors as beginning with light, which is the elements, not the strands. |
| 1.4.10 | कल्पनोपदेशाच् च मध्वादिवदविरोधः kalpanopadeśāc ca madhvādivadavirodhaḥ The text is teaching a made meditation, as it does with the honey, so there is no conflict. |
| 1.4.11 | न संख्योपसंग्रहादपि ज्ञानाभावादतिरेकाच् च na saṃkhyopasaṃgrahādapi jñānābhāvād atirekāc ca Even a gathered number, the five groups of five, does not bring in the pradhāna (प्रधान). |
| 1.4.12 | प्राणादयो वाक्यशेषात् prāṇādayo vākyaśeṣāt The five are breath and the rest, because the rest of the passage says so. |
| 1.4.13 | ज्योतिषैकेषामसत्यन्ने jyotiṣaikeṣām asatyanne Where one recension has no word for food, light makes up the count. |
| 1.4.14 | कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः kāraṇatvena cākāśādiṣu yathāvyapadiṣṭokteḥ Whatever the texts say first among the products, they state Brahman (ब्रह्मन्) as the cause in the same way. |
| 1.4.15 | समाकर्षात् samākarṣāt The statements of the cause are drawn to one place. |
| 1.4.16 | जगद्वाचित्वात् jagadvācitvāt In Bālāki (बालाकि)'s dialogue the work he points at is the world, so the maker is Brahman (ब्रह्मन्). |
| 1.4.17 | जीवमुख्यप्राणलिङ्गान् नेति चेत् तद्व्याख्यातम् jīvamukhyaprāṇaliṅgān neti cet tadvyākhyātam Marks of the soul and of the chief breath were already answered. |
| 1.4.18 | अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके anyārthaṃ tu jaiminiḥ praśnavyākhyānābhyām api caivam eke Jaimini says the mention of the soul serves the question and the answer, and some reciters have it so. |
| 1.4.19 | वाक्यान्वयात् vākyānvayāt The sentences about the self that is to be seen hang together only as sentences about Brahman (ब्रह्मन्). |
| 1.4.20 | प्रतिज्ञासिद्धेर् लिङ्गमाश्मरथ्यः pratijñāsiddher liṅgam āśmarathyaḥ Āśmarathya (आश्मरथ्य) says the mark of the individual is there so that the opening promise comes true. |
| 1.4.21 | उत्क्रमिष्यत एवं भावादित्यौडुलोमिः utkramiṣyata evaṃ bhāvād ity auḍulomiḥ Auḍulomi (औडुलोमि) says the identity belongs to the one who is about to depart. |
| 1.4.22 | अवस्थितेरिति काशकृत्स्नः avasthiter iti kāśakṛtsnaḥ Kāśakṛtsna (काशकृत्स्न) says Brahman (ब्रह्मन्) abides as the individual. |
| 1.4.23 | प्रकृतिश् च प्रतिज्ञादृष्टान्तानुपरोधात् prakṛtiś ca pratijñādṛṣṭāntānuparodhāt Brahman (ब्रह्मन्) is the material cause as well, and that does not break the promise or the examples. |
| 1.4.24 | अभिध्योपदेशाच् च abhidhyopadeśāc ca The text teaches a prior intention, 'may I be many'. |
| 1.4.25 | साक्षाच् चोभयाम्नानात् sākṣāc cobhayāmnānāt Origin and dissolution are both recited directly of the same Being. |
| 1.4.26 | आत्मकृतेः ātmakṛteḥ The text says he made himself. |
| 1.4.27 | परिणामात् pariṇāmāt The same texts speak of modification. |
| 1.4.28 | योनिश् च हि गीयते yoniś ca hi gīyate The source, the womb, is sung of him. |
| 1.4.29 | एतेन सर्वे व्याख्याता व्याख्याताः etena sarve vyākhyātā vyākhyātāḥ By this, every rival account of the cause has been explained. |