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Shloka 1
ॐ अथातो ब्रह्मजिज्ञासा ॐ ॥ १.१.१॥

TRANSLITERATION

oṃ athato brahmajijñasa oṃ || 1.1.1||

ENGLISH MEANING

Hence (is to be undertaken) thereafter a deliberation on Brahman.
Shloka 2
ॐ जन्माद्यस्य यतः ॐ ॥ १.१.२॥

TRANSLITERATION

oṃ janmadyasya yatah oṃ || 1.1.2||

ENGLISH MEANING

That (is Brahman) from which (are derived) the birth etc., of this (universe).
Shloka 3
ॐ शास्त्रयोनित्वात् ॐ ॥ १.१.३॥

TRANSLITERATION

oṃ sastrayonitvat oṃ || 1.1.3||

ENGLISH MEANING

(Brahman is omniscient) because of (Its) being the source of the scriptures. (Or) (Brahman is not known from any other source), since the scriptures are the valid means of Its knowledge.
Shloka 4
ॐ तत्तुसमन्वयात् ॐ ॥ १.१.४॥

TRANSLITERATION

oṃ tattusamanvayat oṃ || 1.1.4||

ENGLISH MEANING

But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.
Shloka 5
ॐ ईक्षतेर्नाशब्दम् ॐ ॥ १.१.५॥

TRANSLITERATION

oṃ iksaternasabdam oṃ || 1.1.5||

ENGLISH MEANING

The Pradhana of the Samkhyas is not the cause of the universe, because it is not mentioned in the Upanishads, which fact is clear from the fact of seeing (or thinking).
Shloka 6
ॐ गौणश्चेन्नात्मशब्दात् ॐ ॥ १.१.६॥

TRANSLITERATION

oṃ gaunascennatmasabdat oṃ || 1.1.6||

ENGLISH MEANING

If it be argued that the seeing is in a secondary sense, we say, not so, owing to the use of the word Self.
Shloka 7
ॐ तन्निष्ठस्य मोक्षोपदेशात् ॐ ॥ १.१.७॥

TRANSLITERATION

oṃ tannisthasya moksopadesat oṃ || 1.1.7||

ENGLISH MEANING

(Pradhana is not the meaning of the word "Self"), because liberation is promised for one who holds on to That.
Shloka 8
ॐ हेयत्वावचनाच्च ॐ ॥ १.१.८॥

TRANSLITERATION

oṃ heyatvavacanacca oṃ || 1.1.8||

ENGLISH MEANING

(Pradhana has not been spoken of even indirectly), because there is no subsequent mention of its rejection, and (because that militates against the assertion at the beginning).
Shloka 9
ॐ स्वाप्ययात् ॐ ॥ १.१.९॥

TRANSLITERATION

oṃ svapyayat oṃ || 1.1.9||

ENGLISH MEANING

Because of the merger of the individual into his own Self.
Shloka 10
ॐ गतिसामान्यात् ॐ ॥ १.१.१०॥

TRANSLITERATION

oṃ gatisamanyat oṃ || 1.1.10||

ENGLISH MEANING

Because the knowledge (gathered from the various Upanishads) is the same (as regards Consciousness being the cause).
Shloka 11
ॐ श्रुतत्वाच्च ॐ ॥ १.१.११॥

TRANSLITERATION

oṃ srutatvacca oṃ || 1.1.11||

ENGLISH MEANING

And because (Brahman is) revealed (as such) in the Upanishads.
Shloka 12
ॐ आनन्दमयोऽभ्यासात् ॐ ॥ १.१.१२॥

TRANSLITERATION

oṃ anandamayo'bhyasat oṃ || 1.1.12||

ENGLISH MEANING

The Blissful One is the supreme Self on account of repetition.
Shloka 13
ॐ विकारशब्दान्नेतिचेन्न प्राचुर्यात् ॐ ॥ १.१.१३॥

TRANSLITERATION

oṃ vikarasabdanneticenna pracuryat oṃ || 1.1.13||

ENGLISH MEANING

If it be argued that (the Blissful One) is not Brahman, owing to the use of a word (suffix) denoting modification, we say no, for the word is used in the sense of abundance.
Shloka 14
ॐ तद्धेतुव्यपदेशाच्च ॐ ॥ १.१.१४॥

TRANSLITERATION

oṃ taddhetuvyapadesacca oṃ || 1.1.14||

ENGLISH MEANING

For the further reason that Brahman is indicated as the source of Bliss.
Shloka 15
ॐ मान्त्रवर्णिकमेव च गीयते ॐ ॥ १.१.१५॥

TRANSLITERATION

oṃ mantravarnikameva ca giyate oṃ || 1.1.15||

ENGLISH MEANING

And the very Brahman spoken of in the mantra is declared in the Brahmana (portion explaining the mantra).
Shloka 16
ॐ नेतरोऽनुपपत्तेः ॐ ॥ १.१.१६॥

TRANSLITERATION

oṃ netaro'nupapatteh oṃ || 1.1.16||

ENGLISH MEANING

The other is not the supreme Self, because that is illogical.
Shloka 17
ॐ भेदव्यपदेशाच्च ॐ ॥ १.१.१७॥

TRANSLITERATION

oṃ bhedavyapadesacca oṃ || 1.1.17||

ENGLISH MEANING

And because of the assertion of the difference (between the individual soul and supreme Self).
Shloka 18
ॐ कामाच्च नानुमानापेक्षा ॐ ॥ १.१.१८॥

TRANSLITERATION

oṃ kamacca nanumanapeksa oṃ || 1.1.18||

ENGLISH MEANING

There can be no reliance on inference (for arriving at Pradhana) owing to (the mention of) desire.
Shloka 19
ॐ अस्मिन्नस्य च तद्योगं शास्ति ॐ ॥ १.१.१९॥

TRANSLITERATION

oṃ asminnasya ca tadyogam sasti oṃ || 1.1.19||

ENGLISH MEANING

Moreover, the scripture teaches the absolute identity of this one with this (One).
Shloka 20
ॐ अन्तस्तद्धर्मोपदेशात् ॐ ॥ १.१.२०॥

TRANSLITERATION

oṃ antastaddharmopadesat oṃ || 1.1.20||

ENGLISH MEANING

The Being inside is God, His qualities having been taught.
Shloka 21
ॐ भेदव्यपदेशाच्चान्यः ॐ ॥ १.१.२१॥

TRANSLITERATION

oṃ bhedavyapadesaccanyah oṃ || 1.1.21||

ENGLISH MEANING

And God is different (from the individual being) owing to the mention of difference.
Shloka 22
ॐ आकाशस्तल्लिङ्गात् ॐ ॥ १.१.२२॥

TRANSLITERATION

oṃ akasastalliṅgat oṃ || 1.1.22||

ENGLISH MEANING

Space (Akasa) is Brahman, for Brahman's indicatory mark is in evidence.
Shloka 23
ॐ अत एव प्राणः ॐ ॥ १.१.२३॥

TRANSLITERATION

oṃ ata eva pranah oṃ || 1.1.23||

ENGLISH MEANING

On that very ground, Prana (is Brahman).
Shloka 24
ॐ ज्योतिश्चरणाभिधानात् ॐ ॥ १.१.२४॥

TRANSLITERATION

oṃ jyotiscaranabhidhanat oṃ || 1.1.24||

ENGLISH MEANING

Light is Brahman because of the mention of feet.
Shloka 25
ॐ छन्दोऽभिधानान्नेतिचेन्न तथाचेतोऽर्पणनिगदात्तथा हि दर्शनम् ॐ ॥ १.१.२५॥

TRANSLITERATION

oṃ chando'bhidhananneticenna tathaceto'rpananigadattatha hi darsanam oṃ || 1.1.25||

ENGLISH MEANING

If it be objected that Brahman is not spoken of, because the mention is about a metre, we say, no, for the dedication of the mind is taught in that way; for similar instances are found elsewhere.
Shloka 26
ॐ भूतादिपादव्यपदेशोपपत्तेश्चैवम् ॐ ॥ १.१.२६॥

TRANSLITERATION

oṃ bhutadipadavyapadesopapattescaivam oṃ || 1.1.26||

ENGLISH MEANING

And this must be so, because this makes possible the representation of all the things etc., as a foot.
Shloka 27
ॐ उपदेशभेदान्नेति चेन्नोभयस्मिन्नप्यविरोधात् ॐ ॥ १.१.२७॥

TRANSLITERATION

oṃ upadesabhedanneti cennobhayasminnapyavirodhat oṃ || 1.1.27||

ENGLISH MEANING

If it be argued that Brahman (of the earlier text) is not referred to here on account of the difference in the instruction, we say: No, because there is no contradiction in either case.
Shloka 28
ॐ प्राणस्तथानुगमात् ॐ ॥ १.१.२८॥

TRANSLITERATION

oṃ pranastathanugamat oṃ || 1.1.28||

ENGLISH MEANING

Prana is Brahman, because it is comprehended thus.
Shloka 29
ॐ नवक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन् ॐ ॥ १.१.२९॥

TRANSLITERATION

oṃ navakturatmopadesaditi cedadhyatmasambandhabhuma hyasmin oṃ || 1.1.29||

ENGLISH MEANING

If it be argued that Prana is not Brahman, since the instruction is about the speaker's own self, (then we say, no), for here is an abundance of reference to the inmost Self.
Shloka 30
ॐ शास्त्रदृष्ट्या तूपदेशो वामदेववत् ॐ ॥ १.१.३०॥

TRANSLITERATION

oṃ sastradrstya tupadeso vamadevavat oṃ || 1.1.30||

ENGLISH MEANING

But the instruction proceeds from a seer's vision agreeing with scriptures, as in the case of Vamadeva.
Shloka 31
ॐ जीवमुख्यप्राणलिङ्गान्नेति चेन्नोपासत्रैविद्यादाश्रितत्वादिह तद्योगात् ॐ ॥ १.१.३१॥

TRANSLITERATION

oṃ jivamukhyapranaliṅganneti cennopasatraividyadasritatvadiha tadyogat oṃ || 1.1.31||

ENGLISH MEANING

If it be argued that Brahman is not spoken of here on account of the indications of the individual soul and the chief vital force, then that cannot be so, since this will lead to a threefold meditation. (Besides, Prana) is accepted (elsewhere) as meaning Brahman (because of the presence of Brahman's characteristics), (and these are) in evidence here.
Adhyaya Begins
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु

TRANSLITERATION

iti srimatkrsnadvaipayanakrtabrahmasutresu

ENGLISH MEANING

(Brahman is the object to me meditated on), since that which is well known everywhere is taught
Adhyaya Begins
प्रथमाध्यायस्य प्रथमः पादः समाप्तः

TRANSLITERATION

prathamadhyayasya prathamah padah samaptah

ENGLISH MEANING

Shloka 1
ॐ अथातो ब्रह्मजिज्ञासा ॐ ॥ १.१.१॥

TRANSLITERATION

oṃ athato brahmajijñasa oṃ || 1.1.1||

ENGLISH MEANING

Hence (is to be undertaken) thereafter a deliberation on Brahman.
Shloka 2
ॐ जन्माद्यस्य यतः ॐ ॥ १.१.२॥

TRANSLITERATION

oṃ janmadyasya yatah oṃ || 1.1.2||

ENGLISH MEANING

That (is Brahman) from which (are derived) the birth etc., of this (universe).
Shloka 3
ॐ शास्त्रयोनित्वात् ॐ ॥ १.१.३॥

TRANSLITERATION

oṃ sastrayonitvat oṃ || 1.1.3||

ENGLISH MEANING

(Brahman is omniscient) because of (Its) being the source of the scriptures. (Or) (Brahman is not known from any other source), since the scriptures are the valid means of Its knowledge.
Shloka 4
ॐ तत्तुसमन्वयात् ॐ ॥ १.१.४॥

TRANSLITERATION

oṃ tattusamanvayat oṃ || 1.1.4||

ENGLISH MEANING

But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.
Shloka 5
ॐ ईक्षतेर्नाशब्दम् ॐ ॥ १.१.५॥

TRANSLITERATION

oṃ iksaternasabdam oṃ || 1.1.5||

ENGLISH MEANING

The Pradhana of the Samkhyas is not the cause of the universe, because it is not mentioned in the Upanishads, which fact is clear from the fact of seeing (or thinking).
Shloka 6
ॐ गौणश्चेन्नात्मशब्दात् ॐ ॥ १.१.६॥

TRANSLITERATION

oṃ gaunascennatmasabdat oṃ || 1.1.6||

ENGLISH MEANING

If it be argued that the seeing is in a secondary sense, we say, not so, owing to the use of the word Self.
Shloka 7
ॐ तन्निष्ठस्य मोक्षोपदेशात् ॐ ॥ १.१.७॥

TRANSLITERATION

oṃ tannisthasya moksopadesat oṃ || 1.1.7||

ENGLISH MEANING

(Pradhana is not the meaning of the word "Self"), because liberation is promised for one who holds on to That.
Shloka 8
ॐ हेयत्वावचनाच्च ॐ ॥ १.१.८॥

TRANSLITERATION

oṃ heyatvavacanacca oṃ || 1.1.8||

ENGLISH MEANING

(Pradhana has not been spoken of even indirectly), because there is no subsequent mention of its rejection, and (because that militates against the assertion at the beginning).
Shloka 9
ॐ स्वाप्ययात् ॐ ॥ १.१.९॥

TRANSLITERATION

oṃ svapyayat oṃ || 1.1.9||

ENGLISH MEANING

Because of the merger of the individual into his own Self.
Shloka 10
ॐ गतिसामान्यात् ॐ ॥ १.१.१०॥

TRANSLITERATION

oṃ gatisamanyat oṃ || 1.1.10||

ENGLISH MEANING

Because the knowledge (gathered from the various Upanishads) is the same (as regards Consciousness being the cause).
Shloka 11
ॐ श्रुतत्वाच्च ॐ ॥ १.१.११॥

TRANSLITERATION

oṃ srutatvacca oṃ || 1.1.11||

ENGLISH MEANING

And because (Brahman is) revealed (as such) in the Upanishads.
Shloka 12
ॐ आनन्दमयोऽभ्यासात् ॐ ॥ १.१.१२॥

TRANSLITERATION

oṃ anandamayo'bhyasat oṃ || 1.1.12||

ENGLISH MEANING

The Blissful One is the supreme Self on account of repetition.
Shloka 13
ॐ विकारशब्दान्नेतिचेन्न प्राचुर्यात् ॐ ॥ १.१.१३॥

TRANSLITERATION

oṃ vikarasabdanneticenna pracuryat oṃ || 1.1.13||

ENGLISH MEANING

If it be argued that (the Blissful One) is not Brahman, owing to the use of a word (suffix) denoting modification, we say no, for the word is used in the sense of abundance.
Shloka 14
ॐ तद्धेतुव्यपदेशाच्च ॐ ॥ १.१.१४॥

TRANSLITERATION

oṃ taddhetuvyapadesacca oṃ || 1.1.14||

ENGLISH MEANING

For the further reason that Brahman is indicated as the source of Bliss.
Shloka 15
ॐ मान्त्रवर्णिकमेव च गीयते ॐ ॥ १.१.१५॥

TRANSLITERATION

oṃ mantravarnikameva ca giyate oṃ || 1.1.15||

ENGLISH MEANING

And the very Brahman spoken of in the mantra is declared in the Brahmana (portion explaining the mantra).
Shloka 16
ॐ नेतरोऽनुपपत्तेः ॐ ॥ १.१.१६॥

TRANSLITERATION

oṃ netaro'nupapatteh oṃ || 1.1.16||

ENGLISH MEANING

The other is not the supreme Self, because that is illogical.
Shloka 17
ॐ भेदव्यपदेशाच्च ॐ ॥ १.१.१७॥

TRANSLITERATION

oṃ bhedavyapadesacca oṃ || 1.1.17||

ENGLISH MEANING

And because of the assertion of the difference (between the individual soul and supreme Self).
Shloka 18
ॐ कामाच्च नानुमानापेक्षा ॐ ॥ १.१.१८॥

TRANSLITERATION

oṃ kamacca nanumanapeksa oṃ || 1.1.18||

ENGLISH MEANING

There can be no reliance on inference (for arriving at Pradhana) owing to (the mention of) desire.
Shloka 19
ॐ अस्मिन्नस्य च तद्योगं शास्ति ॐ ॥ १.१.१९॥

TRANSLITERATION

oṃ asminnasya ca tadyogam sasti oṃ || 1.1.19||

ENGLISH MEANING

Moreover, the scripture teaches the absolute identity of this one with this (One).
Shloka 20
ॐ अन्तस्तद्धर्मोपदेशात् ॐ ॥ १.१.२०॥

TRANSLITERATION

oṃ antastaddharmopadesat oṃ || 1.1.20||

ENGLISH MEANING

The Being inside is God, His qualities having been taught.
Shloka 21
ॐ भेदव्यपदेशाच्चान्यः ॐ ॥ १.१.२१॥

TRANSLITERATION

oṃ bhedavyapadesaccanyah oṃ || 1.1.21||

ENGLISH MEANING

And God is different (from the individual being) owing to the mention of difference.
Shloka 22
ॐ आकाशस्तल्लिङ्गात् ॐ ॥ १.१.२२॥

TRANSLITERATION

oṃ akasastalliṅgat oṃ || 1.1.22||

ENGLISH MEANING

Space (Akasa) is Brahman, for Brahman's indicatory mark is in evidence.
Shloka 23
ॐ अत एव प्राणः ॐ ॥ १.१.२३॥

TRANSLITERATION

oṃ ata eva pranah oṃ || 1.1.23||

ENGLISH MEANING

On that very ground, Prana (is Brahman).
Shloka 24
ॐ ज्योतिश्चरणाभिधानात् ॐ ॥ १.१.२४॥

TRANSLITERATION

oṃ jyotiscaranabhidhanat oṃ || 1.1.24||

ENGLISH MEANING

Light is Brahman because of the mention of feet.
Shloka 25
ॐ छन्दोऽभिधानान्नेतिचेन्न तथाचेतोऽर्पणनिगदात्तथा हि दर्शनम् ॐ ॥ १.१.२५॥

TRANSLITERATION

oṃ chando'bhidhananneticenna tathaceto'rpananigadattatha hi darsanam oṃ || 1.1.25||

ENGLISH MEANING

If it be objected that Brahman is not spoken of, because the mention is about a metre, we say, no, for the dedication of the mind is taught in that way; for similar instances are found elsewhere.
Shloka 26
ॐ भूतादिपादव्यपदेशोपपत्तेश्चैवम् ॐ ॥ १.१.२६॥

TRANSLITERATION

oṃ bhutadipadavyapadesopapattescaivam oṃ || 1.1.26||

ENGLISH MEANING

And this must be so, because this makes possible the representation of all the things etc., as a foot.
Shloka 27
ॐ उपदेशभेदान्नेति चेन्नोभयस्मिन्नप्यविरोधात् ॐ ॥ १.१.२७॥

TRANSLITERATION

oṃ upadesabhedanneti cennobhayasminnapyavirodhat oṃ || 1.1.27||

ENGLISH MEANING

If it be argued that Brahman (of the earlier text) is not referred to here on account of the difference in the instruction, we say: No, because there is no contradiction in either case.
Shloka 28
ॐ प्राणस्तथानुगमात् ॐ ॥ १.१.२८॥

TRANSLITERATION

oṃ pranastathanugamat oṃ || 1.1.28||

ENGLISH MEANING

Prana is Brahman, because it is comprehended thus.
Shloka 29
ॐ नवक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन् ॐ ॥ १.१.२९॥

TRANSLITERATION

oṃ navakturatmopadesaditi cedadhyatmasambandhabhuma hyasmin oṃ || 1.1.29||

ENGLISH MEANING

If it be argued that Prana is not Brahman, since the instruction is about the speaker's own self, (then we say, no), for here is an abundance of reference to the inmost Self.
Shloka 30
ॐ शास्त्रदृष्ट्या तूपदेशो वामदेववत् ॐ ॥ १.१.३०॥

TRANSLITERATION

oṃ sastradrstya tupadeso vamadevavat oṃ || 1.1.30||

ENGLISH MEANING

But the instruction proceeds from a seer's vision agreeing with scriptures, as in the case of Vamadeva.
Shloka 31
ॐ जीवमुख्यप्राणलिङ्गान्नेति चेन्नोपासत्रैविद्यादाश्रितत्वादिह तद्योगात् ॐ ॥ १.१.३१॥

TRANSLITERATION

oṃ jivamukhyapranaliṅganneti cennopasatraividyadasritatvadiha tadyogat oṃ || 1.1.31||

ENGLISH MEANING

If it be argued that Brahman is not spoken of here on account of the indications of the individual soul and the chief vital force, then that cannot be so, since this will lead to a threefold meditation. (Besides, Prana) is accepted (elsewhere) as meaning Brahman (because of the presence of Brahman's characteristics), (and these are) in evidence here.
Adhyaya Begins
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य प्रथमः पादः समाप्तः

TRANSLITERATION

iti srimatkrsnadvaipayanakrtabrahmasutresu prathamadhyayasya prathamah padah samaptah

ENGLISH MEANING

Thus ends the 1st padaha of the 1st adhayaya of the holy brahma sutras.

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