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Adhikaraṇa

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Sutra

Translation

1: Inquiry into the Absolute

1

athāto brahma-jijñāsā

Now, therefore, one should enquire into Brahman.

2: The Origin of Everything

2

janmādy asya yataḥ

Brahman is He from whom everything emanates.

3: The Supreme Brahman is a Person

3

śāstra-yonitvāt

[The speculations of the logicians are unable to teach us about the Supreme Personality of Godhead] because He may be known only by the revelations of the Vedic scriptures.

4: Personality of Brahman Confirmed by the Vedic Scriptures

4

tat tu samanvayāt

But that [Brahman or Viṣṇu is the sole topic of discussion in the Vedas] is confirmed by all scriptures.

5: Brahman is knowable by the description of the Vedas

5

īkṣater nāśabdam

Because it is seen [that Brahman is vividly described in the Vedic scriptures, it should be understood that Brahman] is not indescribable by words.

6

gauṇaś cen nātma-śabdāt

If [one says that the Brahman described in the Vedas is] Saguṇa Brahman [a manifestation of the modes of material nature, and not the original Supreme Brahman Himself, then I say] this cannot be true, because Brahman is described in the Vedas as ātmā [the Supreme Self].

7

tan niṣṭhasya mokśopadeśāt

[The Brahman described in the scriptures is the transcendental Supreme Lord, and not a temporary manifestation of the mode of goodness, because the scriptures] teach us that those who become His devotees attain liberation.

8

heyatva-vacanāc ca

[The Brahman described in the scriptures is not a temporary manifestation of the modes of material nature, because no scriptural passage advises one to abandon [Brahman to attain something higher].

9

svāpyāt

[The Supreme Brahman described in the Vedic scriptures is not bound by the modes of nature] because He merges into Himself, [unlike the creatures bound by nature’s modes, who all merge into something other than their self].

10

gati-samanyāt

[This is not so] because the Vedas describe only one kind of Brahman.

11

śrutatvāc ca

[There is only one kind of Brahman: Nirguṇa Brahman], because Nirguṇa Brahman is described throughout the Vedic literatures.

6: The Supreme Brahman is Full of Bliss

12

ānandamayo ‘bhyāsāt

The word ānandamaya [full of bliss] used in the Vedic literatures must refer to the Supreme Brahman, for it is repeatedly used to describe Him.

13

vikāra-śabdān neti cen na pracuryāt

If [someone argues that the Supreme Brahman cannot be the same as the ānandamaya person described in the Vedas] because the affix maya means ‘transformation’, [and the Supreme Brahman is not a transformation of ānanda, or bliss, then I reply by saying that] because the affix maya used here means ‘abundance’, this interpretation is not correct, [and therefore the word ānandamaya should be understood to mean “He who is filled with limitless bliss”].

14

tad-hetu-vyapadeśāc ca

Because the Vedic literatures declare that the ānandamaya person is the source of bliss for others, [it should be understood that the ānandamaya person is the Personality of Brahman, and not the individual conscious living entity].

15

mantra-varṇikam eva ca gīyate

[The same Personality of Brahman] described in the mantra portion of the Vedas is also described [as the ānandamaya person in the text of the Taittirīya Upaniṣad].

16

netaro ‘nupapatteḥ

The other person [individual living entity] is not described [in the mantra satyam jñānam anantam brahma], because such an interpretation of the mantra is illogical.

17

bheda-vyapadeśāc ca

[The Personality of Brahman and the individual conscious living entity are] different, because the Vedic literature teaches this fact.

18

kāmāc ca nānumānāpekṣā

[The ānandamaya person] cannot be [a product of the mode of material goodness], because [the mode of goodness is insentient and desireless, whereas the ānandamaya person] is filled with desires.

19

asminn asya ca tad-yogam śāsti

[The ānandamaya person cannot be manifested from the pradhāna mode of material goodness, because] the Vedic scriptures teach that contact with the ānandamaya person brings fearlessness [to the individual conscious living entity].

7: The Nature of the Supreme Person Within

20

antas tad-dharmopadeśāt

The person within [the sun and the eye is the Personality of Brahman], because the Vedic literatures explain that His nature fits the description of Brahman.

21

bheda-vyapadeśāc cānyaḥ

[The Personality of Brahman is] different [from the individual conscious living entity] because this doctrine is taught in all Vedic literatures.

8: The word ākāśa Refers to Brahman

22

ākāśas tal-liṅgāt

The word ākāśa [in the Vedic literature refers to the Supreme Brahman,] for the description of ākāśa [aptly fits the description of the qualities of Brahman.]

9 - The word prāṇa Refers to Brahman

23

ata eva prāṇaḥ

The word prāṇa [in the Vedic literatures refers to the Supreme Brahman,] for the same reasons expressed in the previous sūtra.

10 - The word Jyotis refers to Brahman

24

jyotiś-caraṇābhidhānāt

Because the jyotis in this text is described as having feet, [it must refer to the Supreme Brahman].

25

chando-’bhidhānān neti cen na tathā ceto ‘rpaṇa-nigādāt tathā hi darśanam

[If someone were to claim: “The word jyotis here does not refer to Brahman, but to the Gāyatrī] meter,” [then I would reply:] This is not true. [The Gāyatrī meter] is taught to assist meditation on Brahman. [For this reason it is] logical and appropriate [to interpret the word jyotis to mean Brahman.]

26

bhūtādi-Pāda-vyapadeśopapatteś caivam

Because the Vedic literatures state that the living entities, [their speech, bodies, and minds are the four] feet [of Gāyatrī], it should be understood [that Gāyatrī is an incarnation of Brahman].

27

upadeśa-bhedān neti cen nobhayasminn apy avirodhāt

[The objection that because the two] scriptural passages [employ the word dyu in] two different [cases—locative and ablative—therefore they describe two different objects which cannot both be Brahman, is] invalid [because despite the use of different cases, the two passages] do not contradict [one another].

11 - The word prāṇa refers to Brahman

28

prāṇas tathānugamāt

The word prāṇa [should be understood to refer to Brahman] because of the context of its use.

29

na vaktur ātmopadeśād iti ced adhyātma-sambandha-bhūma hy asmin

If it is said that the speaker here refers to himself, I say that is not true. In this passage there are many references to the Personality of Brahman.

30

śāstra-dṛṣṭyā tūpadeśo vāmadevavat

[Indra speaks in this way, identifying himself with Brahman] in accordance with the teaching of Vedic literature. He does this just as the sage Vāmadeva also did.

31

jīva-mukhya-prāṇa-liṅgān neti cen nopāsya-traividhyād āśritatvād iha tad-yogāt

If someone says the word prāṇa also refers to the individual conscious living entity and the primary living force in addition to referring to Brahman, then I reply that such an interpretation is not correct. If the word prāṇa referred to all three, then all three would be worshipable. This view is not correct, because neither logic nor the authority of scripture support it.

1 - The word Manomaya refers to Brahman

1

sarvatra prasiddhopadeśāt

[The word manomaya here refers to the Paramātmā] because [in this passage] the famous [attributes of the Paramātmā as are taught] everywhere [in Vedānta literature are] described.

2

vivakṣita-guṇopapatteś ca

The word manomaya here must refer to Brahman] because the qualities [given here] most appropriately describe Brahman.

3

anupapattes tu na śārīraḥ

[The word manomaya here] cannot refer to the jīva because the qualities [described in this passage] cannot be attributed to him.

4

karma-kartṛ-vyapadeśāc ca

And because the distinction is drawn here between the agent and the object.

5

śabda-viśeṣāt

[The word manomaya here cannot refer to the jīva] because the words are in different cases.

6

smṛteś ca

And because of the statement of smṛti-śāstra also.

7

arbhakaukastvāt tad-vyapadeśāc ca neti cen na nicāyyatvād evaṁ vyomavac ca

If it be said that the word manomaya here cannot refer to Brahman because here it is said that the residence of manomaya is very tiny, then I say no, because Brahman should be meditated on in this way and because in the same passage the manomaya is said to be as great as the sky.

8

sambhoga-prāptir iti cen na vaiśeṣyāt

If it is said that [the Paramātmā in the heart also] experiences [the pains and] pleasures [of the material body], then I say no because there is a great difference [between Him and the jīva.

2: The eater is Brahman

9

attā carācara-grahaṇāt

[Brahman is] the eater because He takes both the moving and non-moving [living entities as His food].

10

prakaraṇāt ca

[This is] also [confirmed by] the context.

3: The associate in the cave is Brahman

11

guhāṁ praviṣṭāv ātmānau hi tad darśanāt

The two persons that have entered the cave of the heart are the two selves [the Supreme Personality of Godhead and the jīva because this explanation is seen in Vedic literature.

12

viśeṣaṇāc ca

Also because of the differences between them.

4: The person in the eye is Brahman

13

antara upapatteḥ

The person within [the eye is Brahman] because [that conclusion is dictated] by reason.

14

sthānādi-vyapadeśāc ca

Also because of the statement [in the Vedic scriptures that Brahman is present] in this place and in other places as well.

15

sukha-viśiṣṭābhidhānād eva

Also because He is described as [full of] bliss.

16

śrutopaniṣatka-gaty-abhidhānāc ca

And because of the description of the destination of they who hear the Upaniṣads.

17

anavasthiter asambhavāc ca netaraḥ

[The person in the eye] is not anyone else [but the Supreme Personality of Godhead] because [the others] do not stay always in the eye and because it cannot be them [according to the context].

5: The internal ruler is the Supreme Brahman

18

antaryāmy adhidaivādiṣu tad-dharma-vyapadeśāt

The ruler who resides within the elements [is the Supreme Personality of Godhead] because His qualities are described [in this passage].

19

na ca smārtam atad-dharmābhilāpāt

The ruler within is not [the pradhāna, which is] described in the smṛti, because the qualities [mentioned in this passage] cannot be attributed [to pradhāna].

20

śarīraś cobhaye 'pi hi bhedenainam adhīyate

The ruler within is not a jīva because in both [recensions of the Upaniṣad] the jīva is described as different from Him.

6: Akṣara is the Supreme Brahman

21

adṛśyatvādi-guṇako dharmokteḥ

[These passages describe the Supreme Brahman] who possesses many [transcendental] qualities [including invisibility] because His qualities are described here.

22

viśeṣaṇa-bheda-vyapadeśābhyāṁ ca netarau

Because of the description of the qualities [of the akṣara] in these two [passages, the akṣara] cannot be the other two [pradhāna and jīva].

23

rūpopanyāsāc ca

And also because there is mention of a form.

24

prakaraṇāt

[The akṣara here must be the Supreme Personality of Godhead] because of the context.

7: Vaiśvānara is the Supreme Brahman

25

vaiśvānaraḥ sādharaṇa-śabda-viśeṣāt

The ambiguous word vaiśvānara [in this passage of Chāndogya Upaniṣad refers to the Supreme Personality of Godhead] because the qualities described here [are appropriate for the Lord].

26

smaryamāṇam anumānaṁ syād iti

This may also be inferred from the statements of the smṛti-śāstra.

27

śabdādibhyo 'ntaḥ pratiṣṭhānāc ca neti cen na tathā dṛṣṭy-upadeśād asambhavāt puruṣa-vidham api cainam adhīyate

If [it is said the vaiśvānara here] cannot [be Lord Viṣṇu] because many words here refute this idea and because [the vaiśvānara is said here] to reside in the heart, [then I say] no because the teaching [of the scriptures is that one should] meditate [on Lord Viṣṇu in the heart] in this way, because it is not possible [to interpret the word here to mean anything else], and because [the text here describes the vaiśvānara] as a person with a humanlike form.

28

ata eva na devatā bhūtaṁ ca

For the same reasons vaiśvānara is neither the demigod Agni nor the element fire.

29

sākṣād apy avirodhaṁ jaiminiḥ

Jaimini [is of the opinion that the word agni may be interpreted to] directly [mean the Supreme Brahman], and there is no contradiction in this.

30

abhivyakter ity āśmarathyaḥ

Āśmarathya is of the opinion that the Supreme Personality of Godhead appears in this way [a size the distance between the thumb and forefinger] because He manifests Himself [in the heart of His devotee].

31

anusmṛter iti bādariḥ

The Supreme Personality of Godhead is thought to be this small size because that conception is very convenient for meditation. This is the opinion of Bādari.

32

sampatter iti jaiminis tathā hi darśayati

[The Supreme Personality of Godhead can assume this very small size] because of His transcendental powers and opulences. This is the opinion of Jaimini. [It is known that the Supreme Personality of Godhead assumes this very small size] because śruti-śāstra reveals [this information].

33

āmananti cainam asmin

[The ātharvaṇikas] say this of Him.

1: The Supreme Brahman is “the abode of heaven, earth, and all other things”

1

dyu-bhv-ādy-āyatanaṁ sva-śabdāt

[The description] “the abode of heaven, earth and [all] other things” [refers to the Supreme Brahman] because the words [in this passage specifically describe Him].

2

muktopasṛpya vyapadeśāt

Because it is said [that this abode of heaven] is attained by the liberated souls.

3

nānumānam atac-chabdāt

The “pradhāna” is not the “abode of heaven and earth” here because there is no word appropriate to it in this passage.

4

prāṇa-bhṛc ca

For the same reason the “jīva” is not the “abode of heaven and earth.”

5

bheda-vyapadeśāc ca

Also because the difference between them is specifically described.

6

prakaraṇāt

[Also] because of the context.

7

sthity-adanābhyāṁ ca

And because one is eating and the other standing.

2: The fullness of the Supreme Personality of Godhead

8

bhūmā samprasādād adhyupadeśāt

[The Bhūmā here is the Supreme Personality of Godhead] because of the scriptural teaching that the Supreme Personality of Godhead is superior to the jīva soul.

9

dharmopapatteś ca

And also because the qualities described here can be ascribed to the Supreme Personality of Godhead only.

3: Akṣara Refers to the Supreme Personality of Godhead

10

akṣaram ambarānta-dhṛteḥ

The word akṣara here refers to the Supreme Personality of Godhead, because the “akṣara” is described as the resting place of all the elements, beginning with the grossest and culminating in sky.

11

sā ca praśāsanāt

Akṣara here must refer to the Supreme Personality of Godhead because the text says that everything is supported by His command.

12

anya-bhāva-vyāvṛtteś ca

And also because the text describes certain qualities that specifically exclude any other being.

4: The Puruṣa Seen in Brahmaloka is the Supreme Personality of Godhead

13

īkṣati-karma-vyapadeśāt saḥ

The person here is the Supreme Personality of Godhead because the description of the object of vision here fits the Supreme Person.

5: The Dahara is the Supreme Personality of Godhead

14

dahara uttarebhyaḥ

The small sky here is the Supreme Personality of Godhead because of the description given in the remainder of the text.

15

gati-śabdābhyāṁ tathā hi dṛṣṭaṁ liṅgaṁ ca

This is so because of the description of going, because of the use of a certain word, and because it is both directly seen and also hinted at.

16

dhṛteś ca mahimno ‘syāsminn upalabdheḥ

This is so because of the description of His glory in maintaining all the worlds.

17

prasiddheś ca

And also because this is a traditional usage of the word.

18

itara-parāmarṣāt sa iti cen nāsambhavāt

If it is said that because there is mention of something else [the jīva] in the same passage [and therefore the “small sky” here is the jīva, then I say] No, because it is impossible.

19

uttarāc ced āvirbhāva-svarūpas tu

If it is said that a later passage [proves that the small sky” is the jīva then I say no.] The description of the true nature of the jīva is confined to that passage alone.

20

anyārthaś ca parāmarṣaḥ

The description of the jīva here has a different object.

21

alpa-śruter iti cet tad-uktam

If it is said that when the śruti describes the “small” it must refer to the jīva, then I say no because of what has already been said.

22

anukṛtes tasya ca

And also because [the jīva] merely resembles in some respects [the Supreme Personality of Godhead].

23

api smaryate

This is also described in the smṛti-śāstra.

6: The Person the Size of a Thumb is the Supreme Personality of Godhead

24

śabdād eva pramitaḥ

Even though [He is] very small [this person is the Supreme Lord] because of the words [in the text].

25

hṛdy upekṣayā tu manuṣyādhikāratvāt

This is so because the Supreme Personality of Godhead indeed appears in the hearts of men.

7: The devas Can Meditate on the Supreme Personality of Godhead

26

tad upary api bādarāyaṇaḥ sambhavāt

Beings superior to humankind are able to meditate on the Supreme Personality of Godhead. This is the opinion of Vyāsa.

27

virodhaḥ karmaṇīti cen nāneka-pratipatter darśanāt

If it is objected that this idea is refuted by the very activities of the devas, then I say no, because it is seen that the devas have the power to manifest many forms simultaneously.

28

śabda iti cen nātaḥ prabhavāt pratyakṣānumānābhyām

If someone objects that this idea is inconsistent with the eternal nature of the words in the Vedas, then I say no because of the description of the creation of the world and also because of the evidence given in śruti and smṛti.

29

ata eva ca nityatvam

And for this very reason the eternity [of the Veda is proved].

30

samāna-nāma-rūpatvāc cāvṛttāv apy avirodho darśanāt smṛteś ca

Because the names and forms remain the same even at the beginning of a new creation, there is no contradiction. This is proved by śruti and smṛti.

31

madhv-ādiṣv asambhavād anadhikāraṁ jaiminiḥ

Jaimini says the devas do not engage in madhu-vidyā and other forms of Vedic meditation because it is not possible for them to do so.

32

jyotiṣi bhāvāc ca

And because the devas do meditate on the effulgent Supreme Personality of Godhead.

33

bhāvaṁ tu bādarāyaṇo ‘sti hi

Vyāsadeva says the devas do engage in these meditations.

8: Śūdras Not Qualified For Vedic Meditation

34

śug asya tad-anādara-śravaṇāt tadādravaṇāt sūcyate hi

Because he approached impelled by unhappiness from hearing an insult, the word śūdra here means “unhappy.”

35

kṣatriyatvāvagateś cottaratra caitrarathena liṅgāt

That he is a kṣatriya is understood from the clue related to the caitraratha.

36

saṁskāra-parāmarṣāt tad-abhāvābhilāpāc ca

This is also so because the scriptures state both the necessity of undergoing the saṁskāras [rituals of purification] and the exclusion of the śūdras from these rituals.

37

tad-abhāva-nirdhāraṇe ca pravṛtteḥ

[This is so] also because care is taken to determine that [a student] is not [a śūdra].

38

śravaṇādhyayanārthaṁ pratiṣedhāt smṛteś ca

This is so because the smṛti-śāstra also prohibits the śūdras from hearing and studying [the Vedas.]

9: The Thunderbolt in Kaṭha Upaniṣad 2.3.2 is the Supreme Personality of Godhead

39

kampanāt

Because [the entire world] trembles [the vajra must be the Supreme Personality of Godhead].

40

jyotir-darśanāt

It is so because the vajra is described as jyotiḥ [splendor].

10: The ākāśa in Chāndogya Upaniṣad 8.14.1 is the Supreme Personality of Godhead

41

ākāśo ‘rthāntaratvādi-vyapadeśāt

The “sky” here is the Supreme Personality of Godhead because the “sky” described here is different from the liberated jīva, and for other reasons also.

11: At Both the Time of Dreamless Sleep and the Time of the Jīva’s Departure From the Material World the Jīva and the Supreme Personality of Godhead Are Different

42

suṣupty-utkrāntyor bhedena

Because the difference is present in both death and dreamless sleep.

43

paty-ādi-śabdebhyaḥ

Because of the use of Pati [Lord] and other words.

1: The Word avyakta in Kaṭha Upaniṣad 1.3.11 Refers to the Subtle Body and Not to Pradhāna

1

anumānikam apy ekeṣām iti cen na śarīra-rūpaka-vinyasta-gṛhītair darśayati ca

If some assume [that the word avyakta in this passage of the Kaṭha Upaniṣad refers to the pradhāna], then I say “No. The fact that this passage is part of a metaphor referring to the body clearly shows [that the word avyakta here means śarīra].”

2

sūkṣmaṁ tu tad-arhatvāt

The word śarīra [body] here certainly means the sutble body [sūkṣma-śarīra] because that is appropriate in this context.

3

tad-adhīnatvād arthavat

This meaning should be accepted because the pradhāna [unmanifested material nature] is ultimately dependent on Him [the Supreme Brahman].

4

jñeyatvāvacanatvāc ca

The avyakta of this passage is not described as the object of knowledge. This another reason for not interpreting this avyakta to be pradhāna.

5

vadatīti cen na prājño hi prakaraṇāt

If someone says “This passage does describe pradhāna in this way” then I say “No. That statement refers to the omniscient Personality of Godhead.”

6

trayāṇām eva caivam upanyāsah praśnaś ca

In this context three questions certainly are mentioned.

7

mahadvac ca

This usage is like the usage of the word mahat.

2: The ajā of Śvetāśvatara Upaniṣad 4.5 Does Not Mean Pradhāna

8

camasavad aviśeṣāt

[The word ajā in Śvetāśvatara Upaniṣad 4.5 does not mean the saṅkhya conception of material nature] because of the lack of a specific description.

9

jyotir upakramā tu tathā hy adhīyate eke

Light is its origin. Also, other passages confirm it.

10

kalpanopadeśāc ca madhv-ādi-vad avirodhaḥ

Because it is said to be created by the Supreme it is not a contradiction to say that pradhāna is both created and uncreated. In this way its is like honey and some other things that are both created and uncreated.

3: The Phrase pañca-pañca-janāḥ in Bṛhad-āraṇyaka Upaniṣad 4.4.17 Does Not Refer to the 25 Elements of Saṅkhya

11

na saṅkhyopasaṅgrahād api nānā-bhāvād atirekāc ca

Even though they give the same numbers as the saṅkhya theory, these words do not refer to the saṅkhya theory because the the numbers here actually exceed saṅkhya’s numbers and because the elements of saṅkhya are variegated [and not grouped into five groups of five].

12

prānādayo vākya-śeṣāt

The pañca-janas here are five things beginning with prāṇa [breath], as is clear from the words immediately following the mention of pañca-jana.

13

jyotiṣaikeṣām asaty anne

In some versions [the Kaṇva recension] the word jyotiḥ [light] replaces the word anna [food].

4: Brahman is the Only Original Cause

14

kāraṇatvena cākāśādiṣu yathā vyapadiṣṭokteḥ

The Upaniṣads state that Brahman is the cause of sky and the other elements.

15

samākarṣāt

The words asat [non-existence] and avyākṛta [unmanifested] also refer to Brahman, for that interpretation is appropriate in this context.

5: The puruṣa of the Kauṣītaki Upaniṣad Is Brahman

16

jagad-vācitvāt

[The word Brahman here means the Supreme Personality of Godhead, because the word karma here should be understood] to mean jagat [creation].

17

jīva-mukhya-prāṇa-liṅgān neti cet tad-vyākhyātam

If the objection is raised that the jīva or chief breath of life is described as Brahman in this passage, then I say, “No. This has already been explained [in sūtra 1.1.31].”

18

anyārthaṁ tu jaiminiḥ praśna-vyākhyānābhyām api caivam eke

Jaimini thinks these questions and answers convey a different meaning and some versions of the text also give a different meaning.

6: The ātmā of Bṛhad-āraṇyaka Upaniṣad 4.5 is Brahman and Not Jīva

19

vākyānvayāt

The context of this passage proves that Brahman is the object of discussion.

20

pratijñā-siddher liṅgam āśmarathyaḥ

Āśmarathya [maintains that the Self here is Paramātmā because only in that way] is the promise [that by knowledge of the Self everything is known] fulfilled.

21

utkramiṣyata evaṁ bhāvād ity auḍulomiḥ

Auḍulomi maintains that one about to become liberated attains the transcendental qualities of the Lord.

22

avasthiter iti kāśakṛtsnaḥ

This passage refers to Paramātmā, for Paramātmā resides within the jīva. This is the opinion of Kāśakṛtsna.

7: Brahman is Both Primary and Secondary Cause

23

prakṛtiś ca pratijñā dṛṣṭāntānuparodhāt

Brahman is also the material nature [prakṛti] because this view is not contradicted by the statements and examples [given in the scriptures].

24

abhidhyopadeśāc ca

Because [the scriptures] teach [that in this age the world was created by His] will and [in previous creations the world was also created by His will, it must be concluded that Brahman is both the original cause of creation and the ingredient of the creation as well].

25

sākṣāc cobhayāmnānāt

[Brahman is both creator and the ingredient of creation] because both [truths] are directly stated [in the scriptures].

26

ātma-kṛteḥ pariṇāmāt

[Brahman is both the creator and the ingredient of the creation] because He transformed Himself [into the world].

27

yoniś ca hi gīyate

[The scriptures] declare that [Brahman is the] womb [from which the material world was born].

8: All Names Are Names of Lord Viṣṇu

28

etena sarve vyākhyātā vyākhyātāḥ

All [words in the scriptures] should be interpreted to agree with the explanation [that the Supreme Brahman is the original cause].