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.