Athato Brahmajijnasa I.1.1
(1)
Now,
therefore, the enquiry into Brahman.
Atha: now, then, afterwards; Atah: therefore; Brahmajijnasa: a
desire for the knowledge
of Brahman (the enquiry into the real nature
of Brahman).
Janmadyasya yatah I.1.2
(2)
(Brahman is that) from which the origin etc., (i.e. the origin,
sustenance and dissolution) of this (world proceed).
Janmadi: origin etc.; Asya: of this (world); Yatah: from which.
Sastrayonitvat I.1.3 (3)
The scripture being the source of right knowledge.
Sastra: the scripture; Yonitvat: being the source of or the
means of
the right knowledge.
Tattu Samanvayat I.1.4
(4)
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 purpose (of all Vedantic texts).
Tat: that; Tu: but; Samanvayat: on account of agreement
or
harmony, because it is the main purpose.
Ikshaternasabdam I.1.5
(5)
On account of seeing (i.e. thinking being attributed in the
Upanishads to the First Cause, the Pradhana) is not (the first
cause indicated by the Upanishads; for) it (Pradhana) is not
based on the scriptures.
Ikshateh: on account of seeing
(thinking); Na: is not;
Asabdam: not
based on the scriptures.
Gaunaschet na Atmasabdat I.1.6
(6)
If it be said that (the word ‘seeing’ or thinking) is used in a
secondary sense, (we say) not so, because of the word Atman
being applied to the cause of the world.
Gaunah: indirect, secondary,
figurative; Chet: if; Na: not;
Atmasabdat: because of the word Atman,
i.e., soul.
Tannishthasya mokshopadesat I.1.7
(7)
(The Pradhana cannot be designated by the term Self) because
Salvation is declared to one who is devoted to that Sat.
Tat: to that; Nishthasya: of the devoted; Mokshopadesat: from the
statement of salvation.
Heyatvavachanaccha I.1.8
(8)
And (the Pradhana cannot be denoted by the word ‘Self’),
because it is not stated (by the scriptures) that It (Sat) has
to be
discarded.
Heyatva: fitness to be discarded; Avachanat: not being stated (by
the scriptures); Cha: and.
Svapyayat I.1.9 (9)
On account of (the individual) merging in its own Self (the Self
cannot be the Pradhana).
Svapyayat: on account of merging in
one’s own self.
Gatisamanyat I.1.10 (10)
On account of the uniformity of view (of the Vedanta texts,
Brahman is to be taken as that cause).
Gati: view; Samanyat: on account of the uniformity.
Srutatvaccha I.1.11 (11)
And because it is directly stated in the Sruti (therefore the
all-knowing Brahman alone is the cause of the universe).
Srutatvat: being declared by the
Sruti; Cha:
also, and.
Anandamayo’bhyasat I.1.12
(12)
Anandamaya means Para Brahman on account of the
repetition (of the word ‘bliss’ as denoting the Highest Self).
Anandamayah: full of bliss;
Abhyasat: because of repetition.
Vikarasabdanneti chet na prachuryat I.1.13
(13)
If (it be objected that the term Anandamaya consisting of bliss
can) not (denote the Supreme Self) because of its being a word
denoting a modification or transformation or product (we say
that the objection is) not (valid) on account of abundance,
(which is denoted by the suffix ‘maya’).
Vikara sabdat: from the word
‘Anandamaya’ with the suffix ‘mayat’
denoting modification; Na: is not; Iti: this; thus; Chet: if; Na: not so;
Prachuryat: because of abundance.
Taddhetuvyapadesaccha I.1.14.
(14)
And because he is declared to be the cause of it (i.e. of bliss;
therefore ‘maya’ denotes abundance or fulness).
Tad + Hetu: the cause of that,
namely the cause of Ananda;
Vyapadesat: because of the statement
of declaration; Cha: and.
Mantravarnikameva cha giyate I.1.15
(15)
Moreover that very Brahman which has been re-referred to in
the Mantra portion is sung (i.e. proclaimed in the Brahmana
passage as the Anandamaya).
Mantra-varnikam: He who
is described in the Mantra portion; Eva:
the very same; Cha: and also, moreover; Giyate: is sung.
Netaro’nupapatteh I.1.16
(16)
(Brahman and) not the other (i.e. the individual soul is meant
here) on account of the impossibility (of the latter
assumption).
Na: not; Itarah: the other, i.e., the Jiva; Anupapatteh: because of the
impossibility, non-reasonableness.
Bhedavyapadesaccha I.1.17
(17)
And on account of the declaration of the 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).
Bheda: difference; Vyapadesat: because of the
declaration; Cha:
and.
Kamaccha Nanumanapeksha I.1.18
(18)
Because of wishing or willing in the scriptural passage we
cannot say even inferentially that Anandamaya means
Pradhana.
Kamat: because of desire or willing; Cha: and; Na: not; Anumana:
the inferred one, i. e., the Pradhana; Apeksha: necessity.
Asminnasya cha tadyogam sasti I.1.19
(19)
And moreover it, i e., the scripture, teaches the joining of
this,
i.e., the individual soul, with that, i.e., consisting of bliss
(Anandamaya) when knowledge is attained.
Asmin: in him; in the person called
Anandamaya; Asya: his, of
the
Jiva; Cha: and, also; Tat: that; Yogam: union; Sasti: (Sruti) teaches.
Antastaddharmopadesat I.1.20
(20)
The being within (the Sun and the eye) is Brahman, because
His attributes are taught therein.
Antah: (Antaratma, the being within
the sun and the eye); Tat
Dharma: His essential attribute; Upadesat: because of the teaching,
as Sruti teaches.
Bhedavyapadesacchanyah I.1.21
(21)
And there is another one (i.e. the Lord who is different from
the
individual souls animating the Sun etc.) on account of the
declaration of distinction.
Bheda: difference; Vyapadesat: because of declaration; Cha: and,
also; Anyah: is different, another, other
than the Jiva or the individual
soul.
Akasastallingat I.1.22 (22)
The word Akasa i.e., ether here is Brahman on account of
characteristic marks (of that i.e. Brahman being mentioned).
Akasah: the word Akasa as used here; Tad: His, of Brahman;
Lingat: because of characteristic
mark.
Ata eva Pranah I.1.23 (23)
For the same reason the breath also refers to Brahman.
Ata eva: for the same reason; Pranah: the breath (also refers to
Brahman).
Jyotischaranabhidhanat I.1.24
(24)
The ‘light’ is Brahman, on account of the mention of feet in a
passage which is connected with the passage about the light.
Jyotih: the light; Charana: feet; Abhidhanat: because of the
mention.
Chhando’bhidhananneti chet na tatha
cheto’rpananigadat tatha hi darsanam I.1.25
(25)
If it be said that Brahman is not denoted on account of the
metre Gayatri being denoted, we reply not so, because thus i.e.
by means of the metre the application of the mind on Brahman
is declared; because thus it is seen (in other passages also).
Chhandas: the metre known as Gayatri; Abhidhanat: because of
the description; Na: not; Iti: thus; Chet: if; Na: not; Tatha: thus, like
that; Chet’orpana: application of the mind;
Nigadat: because
of the
teaching; Tatha hi: like that; Darsanam: it is seen (in other texts).
Bhutadipadavyapadesopapatteschaivam I.1.26
(26)
And thus also (we must conclude, viz., that Brahman is the
subject or topic of the previous passage, where Gayatri occurs)
because (thus only) the declaration as to the beings etc. being
the feet is possible.
Bhutadi: the elements etc. i.e. the
elements, the earth, the body and
the heart; Pada: (of) foot, part; Vyapadesa: (of) mention (of)
declaration or
expression; Upapatteh: because
of the possibility or
proof, reasonableness,
as it is rightly deduced from the above
reasons; Cha: also; Evam: thus, so.
Upadesabhedanneti chet na ubhayasminnapyavirodhat I.1.27 (27)
If it be said (that Brahman of the Gayatri passage cannot be
recognised in the passage treating of ‘light’) on account of the
difference of designation or the specification (we reply) no,
because in either (designation) there is nothing contrary (to
the
recognition).
Upadesa: of teaching of grammatical
construction or cases; Bhedat:
because of the
difference; Na: not; Iti chet: if it be said; Na: no;
Ubhayasmin: in both, (whether in the
ablative case or in the locative
case); Api: even; Avirodhat: because there is no contradiction.
Pranastathanugamat I.1.28
(28)
Prana is Brahman, that being so understood from a connected
consideration (of the passage referring to Prana).
Pranah: the breath or life-energy; Tatha: thus, so, likewise like that
stated before; like that
stated in the Sruti quoted before in connection
therewith; Anugamat: because of being understood (from the texts).
Na vakturatmopadesaditi chet
adhyatmasambandhabhuma hyasmin I.1.29
(29)
If it be said that (Brahman is) not (denoted or referred 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 or Upanishad).
Na: not; Vaktuh: of the speaker (Indra); Atma: of the Self; Upadesat:
on account of
instruction; Iti: thus; Chet: if; Adhyatma sambandha
bhuma: abundance of reference to the
Inner Self; Hi: because;
Asmin: in this (chapter or
Upanishad).
Sastradrishtya tupadeso vamadevavat 1.1.30
(30)
The declaration (made by Indra about himself, viz., that he is
and with Brahman) is possible through intuition as attested by
Sruti, as in the case of Vamadeva.
Sastradrishtya: through insight based on
scripture or as attested by
Sruti; Tu: but; Upadesah: instruction; Vamadevavat: like that of
Vamadeva.
Jivamukhyapranalinganneti chet na upasatraividhyat
asritatvadiha tadyogat I.1.31
(31)
If it be said that (Brahman is) not (meant) on account of
characteristic marks of the individual soul and the chief vital
air (being mentioned); we say no, because (such an
interpretation) would enjoin threefold meditation (Upasana),
because Prana has been accepted (elsewhere in the Sruti in
the sense of Brahman) and because here also (words denoting
Brahman) are mentioned with reference to Prana.
Jivamukhyapranalingat: on
account of the characteristic marks of
the individual soul and
the chief vital air; Na: not; Iti: thus; Chet: if; Na:
not; Upasana: worship, meditation; Traividhyat: because of the
three ways; Asritatvat: on account of Prana
being accepted
(elsewhere in Sruti in
the sense of Brahman); Iha:
in the Kaushitaki
passage; Tadyogat: because of its appropriateness;
as they have
been applied; because
words denoting Brahman are mentioned with
reference to Prana.
Sarvatra prasiddhopadesat I.2.1
(32)
(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 world) in the Upanishads.
Sarvatra: everywhere, in every Vedantic
passage i.e., in all
Upanishads; Prasiddha: the well-known; Upadesat: because of the
teaching.
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