vedanta-hinduism part 1

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.

part 2

Vivakshitagunopapattescha I.2.2 (33)

Moreover the qualities desired to be expressed are possible (in

Brahman; therefore the passage refers to Brahman).

Vivakshita: desired to be expressed; Guna: qualities; Upapatteh:

because of the reasonableness, for the justification; Cha: and,

moreover.

Anupapattestu na saarirah I.2.3 (34)

On the other hand, as (those qualities) are not possible (in it)

the embodied (soul is) not (denoted by Manomaya etc.).

Anupapatteh: not being justifiable, because of the impossibility,

because of the unreasonableness, because they are not appropriate;

Tu: but on the other hand; Na: not; Saarirah: the embodied, the Jiva

or the individual soul.

Karmakartrivyapadesaccha I.2.4 (35)

Because of the declaration of the attainer and the object

attained. He who consists of the mind (Manomaya) refers to

Brahman and not to the individual soul.

Karma: object; Kartri: agent; Vyapadesat: because of the

declaration or mention; Cha: and.

Sabdaviseshat I.2.5 (36)

Because of the difference of words.

Sabda: word; Viseshat: because of difference.

Smritescha I.2.6 (37)

From the Smriti also (we know the embodied self or the

individual soul is different from the one referred to in the text

under discussion).

Smriteh: from the Smriti; Cha: and, also.

Arbhakaukastvattadvyapadesaccha neti chet na

nichayyatvadevam vyomavaccha I.2.7 (38)

If it be said that (the passage does) not (refer to Brahman) on

account of the smallness of the abode (mentioned i.e. the

heart) and also on account of the denotation of that (i.e. of

minuteness) we say, No; because (Brahman) has thus to be

meditated and because the case is similar to that of ether.

Arbhakaukastvat: because of the smallness of the abode;

Tadvyapadesat: because of the description or denotation as such

i.e. minuteness; Cha: and also; Na: not; Iti: not so; Chet: if; Na: not;

Nichayyatvat: because of meditation (in the heart); Evam: thus, so;

Vyomavat: like the ether; Cha: and.

Sambhogapraptiriti chet na vaiseshyat I.2.8 (39)

If it be said that (being connected with the hearts of all

individual souls to) Its (Brahman’s) Omnipresence, it would

also have experience (of pleasure and pain) (we say) not so, on

account of the difference in the nature (of the two).

Sambhogaprapti: that it has experience of pleasure and pain; Iti:

thus; Chet: if; Na: not; Vaiseshyat: because of the difference in

nature.

Atta characharagrahanat I.2.9 (40)

The Eater (is Brahman), because both the movable and

immovable (i.e. the whole world) is taken (as His food).

Atta: the Eater; Characharagrahanat: because the movable and

immovable (i.e. the whole universe) is taken (as His food).

Prakaranaccha I.2.10 (41)

And on account of the context also the (eater is Brahman).

Prakaranat: from the context; Cha: also, and.

Guham pravistavatmanau hi taddarsanat I.2.11 (42)

The two who have entered into the cavity (of the heart) are

indeed the individual soul and the Supreme Soul, because it is

so seen.

Guham: in the cavity (of the heart) Pravishtau: the two who have

entered; Atmanau: are the two selfs (individual soul and the

Supreme Soul); Hi: indeed, because; Taddarsanat: because it is so

seen.

Viseshanaccha I.2.12 (43)

And on account of the distinctive qualities (of the two

mentioned in subsequent texts).

Viseshanat: on account of distinctive qualities; Cha: and.

Antara upapatteh I.2.13 (44)

The person within (the eye) (is Brahman) on account of (the

attributes mentioned therein) being appropriate (only to

Brahman).

Antara: inside (the eye), the being within the eye; Upapatteh: on

account of the appropriateness of (attributes).

Sthanadivyapadesaccha I.2.14 (46)

And on account of the statement of place and so on.

Sthanadi: the place and the rest; Vyapadesat: on account of the

statement; Cha: and.

Sukhavisishtabhidhanadeva cha I.2.15 (46)

And on account of the passage referring to that which is

distinguished by bliss (i.e. Brahman).

Sukha: bliss; Visishta: qualified by; Abhidhanat: because of the

description; Eva: alone; Cha: and.

Srutopanishatkagatyabhidhanaccha I.2.16 (47)

And on account of the statement of the way of him who has

known the Truth of the Upanishads.

CHAPTER I—SECTION 2 63

Sruto: heard; Upanishatka: Upanishads; Gati: way; Abhidhanat:

because of the statement; Cha: and.

Anavasthiterasambhavaccha netarah I.2.17 (48)

(The person within the eye is the Supreme Self) and not any

other (i.e. the individual soul etc.) as these do not exist always;

and on account of the impossibility (of the qualities of the

person in the being ascribed to any of these).

Anavasthiteh: not existing always; Asambhavat: on account of the

impossibility; Cha: and; Na: not; Itarah: any other.

Antaryamyadhidaivadishu taddharmavyapadesat I.2.18 (49)

The internal ruler over the gods and so on (is Brahman)

because the attributes of that (Brahman) are mentioned.

Antaryami: the ruler within; Adhidaivadishu: in the gods, etc.; Tat:

His; Dharma: attributes; Vyapadesat: because of the statement.

Na cha smartamataddharmabhilapat I.2.19 (50)

And (the Internal Ruler is) not that which is taught in the

Sankhya Smriti (viz., Pradhana) because qualities contrary to

its nature are mentioned (here).

Na: neither; Cha: also, and; Smartam: that which is taught in

(Sankhya) Smriti; Ataddharmabhilapat: because qualities contrary

to its nature are mentioned.

Sariraschobhaye’pi hi bhedenainamadhiyate I.2.20 (51)

And the individual soul (is not the Internal Ruler) for both also

(i.e. both recensions viz., the Kanva and Madhyandina Sakhas

of the Brihadaranyaka Upanishad) speak of it as different

(from the Internal Ruler.)

Sarirah: the embodied, the individual soul; Cha: also, and; (Na: not);

Ubhaye: the both namely the recentions Kanva and Madhyandinas;

Api: even, also; Hi: because; Bhedena: by way of difference; Enam:

this, the Jiva; Adhiyate: read, speak of, indicate.

Adrisyatvadigunako dharmokteh I.2.21 (52)

The possessor of qualities like indivisibility etc., (is Brahman)

on account of the declaration of Its attributes.

Adrisyatva: invisibility; Adi: and the rest, beginning with; Gunakah:

one who possesses the quality (Adrisyatvadigunakah: possessor of

qualities like invisibility); Dharmokteh: because of the mention of

qualities.

Viseshanabhedavyapadesabhyam cha netarau I.2.22 (53)

The other two (viz. the individual soul and the Pradhana) are

not (the source of all beings) for distinctive attributes and

differences are stated.

Viseshanabhedavyapadesabhyam: on account of the mention of

distinctive attributes and differences; Cha: and; Na: not; Itarau: the

other two.

Rupopanyasaccha I-2-23 (54)

And on account of its form being mentioned (the passage

under discussion refers to Brahman).

Rupa: form; Upanyasat: because of the mention; Cha: and.

Vaisvanarah sadharanasabdaviseshat I.2.24 (55)

Vaisvanara (is Brahman) on account of the distinction

qualifying the common terms (“Vaisvanara” and “Self”).

Vaisvanarah: Vaisvanara; Sadharana sabda: common word;

Viseshat: because of the distinction.

Smaryamanamanumanam syaditi I.2.25 (56)

Because that (cosmic form of the Supreme Lord) which is

described in the Smriti is an indicatory mark or inference (from

which we infer the meaning of this Sruti text under

discussion).

Smaryamanam: mentioned in the Smriti; Anumanam: indicatory

mark, inference; Syat: may be; Iti: because thus.

Sabdadibhyo’ntahpratisthanaccha neti chet na tatha

drishtyupadesat asambhavat purushamapi

chainamadhiyate I.2.26 (57)

If it be said that (Vaisvanara is) not (Brahman) or the Highest

Lord on account of the term (viz., Vaisvanara which has a

different settled meaning viz., gastric fire) etc., and on account

of his abiding within (which is a characteristic of the gastric

fire) (we say) no, 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 they (the Vajasaneyins) describe

him (viz. the Vaisvanara) as man (which term cannot apply to

the gastric fire).

Sabdadibhyah: on account of the word; Antah: within;

Pratishthanat: because of abiding; Cha: and; Na: not; Iti chet: if it be

said; Na: not so; Tatha: thus, as such; Drishtyupadesat: on account

of the instructions to conceive it; Asambhavat: because of

impossibility; Purusham: as person; Api: also; Cha: and; Evam:

him; Adhiyate: (they) describe.

Ata eva na devata bhutam cha I.2.27 (58)

For the same reasons (the Vaisvanara) cannot be the deity (fire)

or the element (fire).

Ata eva: for the same reasons; Na: (is) not; Devata: the presiding

deity of fire; Bhutam: the element of fire; Cha: and.

Sakshadapyavirodham Jaiminih I.2.28 (59)

Jaimini (declares that there is) no contradiction even (if by

Vaisvanara) (Brahman is) directly (taken as the object of

worship).

Sakshat: directly; Api: also, even; Avirodham: no objection, no

contradiction; Jaiminih: (so says) Jaimini.

Abhivyakterityasmarathyah I.2.29 (60)

On account of the manifestation, so says Aasmarathya.

Abhivyakteh: because of manifestation; Iti: thus, so;

Aasmarathyah: (says) Asmarathya.

Anusmriterbadarih I.2.30 (61)

For the sake of meditation or constant remembrance—so says

the sage Badari.

Anusmriteh: for the sake of meditation or constant remembrance;

Baadarih: (so says) the sage Baadari.

Sampatteriti jaiministatha hi darsayati I.2.31 (62)

Because of imaginary identity the Supreme Lord may be called

Pradesamatra (span long). So says Jaimini because so (the

Sruti) declares.

Sampatteh: because of imaginary identity; Iti: thus, so; Jaimini:

(says) Jaimini; Tatha: in this way; Hi: because; Darsayati: (the Sruti)

declares.

Amananti chainamasmin I.2.32 (63)

Moreover they (the Jabalas) teach that this (Supreme Lord is to

be meditated upon) in this (the space between the head and

the chin).

Amananti: (they) speak, teach, recite, declare; Cha: moreover, also,

and; Enam: this; Asmin: in this.

Dyubhvadyayatanam svasabdat I.3.1 (64)

The abode of heaven, earth, etc., (is Brahman) on account of

the term, ‘own’ i.e., ‘Self’.

Dyu: heaven; Bhu: earth; Adi: and the rest; Ayatanam: abode; Sva:

own; Sabdat: from the word (Sva sabdat: on account of the word

‘Self’).

Muktopasripyavyapadesat I.3.2 (65)

Because of the declaration (in the scriptures) that that is to be

attained by the liberated.