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Shloka 1
ॐ अथातो ब्रह्मजिज्ञासा ॐ ॥ १.१.१॥
ॐ athato brahmajijñasa ॐ || 1.1.1||
Hence (is to be undertaken) thereafter a deliberation on Brahman.
Shloka 2
ॐ जन्माद्यस्य यतः ॐ ॥ १.१.२॥
ॐ janmadyasya yatah ॐ || 1.1.2||
That (is Brahman) from which (are derived) the birth etc., of this (universe).
Shloka 3
ॐ शास्त्रयोनित्वात् ॐ ॥ १.१.३॥
ॐ sastrayonitvat ॐ || 1.1.3||
(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॥
ॐ tattusamanvayat ॐ || 1.1.4||
But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.
Shloka 5
ॐ ईक्षतेर्नाशब्दम् ॐ ॥ १.१.५॥
ॐ iksaternasabdam ॐ || 1.1.5||
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॥
ॐ gaunascennatmasabdat ॐ || 1.1.6||
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॥
ॐ tannisthasya moksopadesat ॐ || 1.1.7||
(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॥
ॐ heyatvavacanacca ॐ || 1.1.8||
(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॥
ॐ svapyayat ॐ || 1.1.9||
Because of the merger of the individual into his own Self.
Shloka 10
ॐ गतिसामान्यात् ॐ ॥ १.१.१०॥
ॐ gatisamanyat ॐ || 1.1.10||
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॥
ॐ srutatvacca ॐ || 1.1.11||
And because (Brahman is) revealed (as such) in the Upanishads.
Shloka 12
ॐ आनन्दमयोऽभ्यासात् ॐ ॥ १.१.१२॥
ॐ anandamayo'bhyasat ॐ || 1.1.12||
The Blissful One is the supreme Self on account of repetition.
Shloka 13
ॐ विकारशब्दान्नेतिचेन्न प्राचुर्यात् ॐ ॥ १.१.१३॥
ॐ vikarasabdanneticenna pracuryat ॐ || 1.1.13||
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॥
ॐ taddhetuvyapadesacca ॐ || 1.1.14||
For the further reason that Brahman is indicated as the source of Bliss.
Shloka 15
ॐ मान्त्रवर्णिकमेव च गीयते ॐ ॥ १.१.१५॥
ॐ mantravarnikameva ca giyate ॐ || 1.1.15||
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॥
ॐ netaro'nupapatteh ॐ || 1.1.16||
The other is not the supreme Self, because that is illogical.
Shloka 17
ॐ भेदव्यपदेशाच्च ॐ ॥ १.१.१७॥
ॐ bhedavyapadesacca ॐ || 1.1.17||
And because of the assertion of the difference (between the individual soul and supreme Self).
Shloka 18
ॐ कामाच्च नानुमानापेक्षा ॐ ॥ १.१.१८॥
ॐ kamacca nanumanapeksa ॐ || 1.1.18||
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॥
ॐ asminnasya ca tadyogam sasti ॐ || 1.1.19||
Moreover, the scripture teaches the absolute identity of this one with this (One).
Shloka 20
ॐ अन्तस्तद्धर्मोपदेशात् ॐ ॥ १.१.२०॥
ॐ antastaddharmopadesat ॐ || 1.1.20||
The Being inside is God, His qualities having been taught.
Shloka 21
ॐ भेदव्यपदेशाच्चान्यः ॐ ॥ १.१.२१॥
ॐ bhedavyapadesaccanyah ॐ || 1.1.21||
And God is different (from the individual being) owing to the mention of difference.
Shloka 22
ॐ आकाशस्तल्लिङ्गात् ॐ ॥ १.१.२२॥
ॐ akasastalliṅgat ॐ || 1.1.22||
Space (Akasa) is Brahman, for Brahman's indicatory mark is in evidence.
Shloka 23
ॐ अत एव प्राणः ॐ ॥ १.१.२३॥
ॐ ata eva pranah ॐ || 1.1.23||
On that very ground, Prana (is Brahman).
Shloka 24
ॐ ज्योतिश्चरणाभिधानात् ॐ ॥ १.१.२४॥
ॐ jyotiscaranabhidhanat ॐ || 1.1.24||
Light is Brahman because of the mention of feet.
Shloka 25
ॐ छन्दोऽभिधानान्नेतिचेन्न तथाचेतोऽर्पणनिगदात्तथा हि दर्शनम् ॐ ॥ १.१.२५॥
ॐ chando'bhidhananneticenna tathaceto'rpananigadattatha hi darsanam ॐ || 1.1.25||
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॥
ॐ bhutadipadavyapadesopapattescaivam ॐ || 1.1.26||
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॥
ॐ upadesabhedanneti cennobhayasminnapyavirodhat ॐ || 1.1.27||
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॥
ॐ pranastathanugamat ॐ || 1.1.28||
Prana is Brahman, because it is comprehended thus.
Shloka 29
ॐ नवक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन् ॐ ॥ १.१.२९॥
ॐ navakturatmopadesaditi cedadhyatmasambandhabhuma hyasmin ॐ || 1.1.29||
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॥
ॐ sastradrstya tupadeso vamadevavat ॐ || 1.1.30||
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॥
ॐ jivamukhyapranaliṅganneti cennopasatraividyadasritatvadiha tadyogat ॐ || 1.1.31||
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
iti srimatkrsnadvaipayanakrtabrahmasutresu
(Brahman is the object to me meditated on), since that which is well known everywhere is taught
Adhyaya Begins
प्रथमाध्यायस्य प्रथमः पादः समाप्तः
prathamadhyayasya prathamah padah samaptah
Shloka 1
ॐ अथातो ब्रह्मजिज्ञासा ॐ ॥ १.१.१॥
ॐ athato brahmajijñasa ॐ || 1.1.1||
Hence (is to be undertaken) thereafter a deliberation on Brahman.
Shloka 2
ॐ जन्माद्यस्य यतः ॐ ॥ १.१.२॥
ॐ janmadyasya yatah ॐ || 1.1.2||
That (is Brahman) from which (are derived) the birth etc., of this (universe).
Shloka 3
ॐ शास्त्रयोनित्वात् ॐ ॥ १.१.३॥
ॐ sastrayonitvat ॐ || 1.1.3||
(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॥
ॐ tattusamanvayat ॐ || 1.1.4||
But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.
Shloka 5
ॐ ईक्षतेर्नाशब्दम् ॐ ॥ १.१.५॥
ॐ iksaternasabdam ॐ || 1.1.5||
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॥
ॐ gaunascennatmasabdat ॐ || 1.1.6||
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॥
ॐ tannisthasya moksopadesat ॐ || 1.1.7||
(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॥
ॐ heyatvavacanacca ॐ || 1.1.8||
(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॥
ॐ svapyayat ॐ || 1.1.9||
Because of the merger of the individual into his own Self.
Shloka 10
ॐ गतिसामान्यात् ॐ ॥ १.१.१०॥
ॐ gatisamanyat ॐ || 1.1.10||
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॥
ॐ srutatvacca ॐ || 1.1.11||
And because (Brahman is) revealed (as such) in the Upanishads.
Shloka 12
ॐ आनन्दमयोऽभ्यासात् ॐ ॥ १.१.१२॥
ॐ anandamayo'bhyasat ॐ || 1.1.12||
The Blissful One is the supreme Self on account of repetition.
Shloka 13
ॐ विकारशब्दान्नेतिचेन्न प्राचुर्यात् ॐ ॥ १.१.१३॥
ॐ vikarasabdanneticenna pracuryat ॐ || 1.1.13||
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॥
ॐ taddhetuvyapadesacca ॐ || 1.1.14||
For the further reason that Brahman is indicated as the source of Bliss.
Shloka 15
ॐ मान्त्रवर्णिकमेव च गीयते ॐ ॥ १.१.१५॥
ॐ mantravarnikameva ca giyate ॐ || 1.1.15||
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॥
ॐ netaro'nupapatteh ॐ || 1.1.16||
The other is not the supreme Self, because that is illogical.
Shloka 17
ॐ भेदव्यपदेशाच्च ॐ ॥ १.१.१७॥
ॐ bhedavyapadesacca ॐ || 1.1.17||
And because of the assertion of the difference (between the individual soul and supreme Self).
Shloka 18
ॐ कामाच्च नानुमानापेक्षा ॐ ॥ १.१.१८॥
ॐ kamacca nanumanapeksa ॐ || 1.1.18||
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॥
ॐ asminnasya ca tadyogam sasti ॐ || 1.1.19||
Moreover, the scripture teaches the absolute identity of this one with this (One).
Shloka 20
ॐ अन्तस्तद्धर्मोपदेशात् ॐ ॥ १.१.२०॥
ॐ antastaddharmopadesat ॐ || 1.1.20||
The Being inside is God, His qualities having been taught.
Shloka 21
ॐ भेदव्यपदेशाच्चान्यः ॐ ॥ १.१.२१॥
ॐ bhedavyapadesaccanyah ॐ || 1.1.21||
And God is different (from the individual being) owing to the mention of difference.
Shloka 22
ॐ आकाशस्तल्लिङ्गात् ॐ ॥ १.१.२२॥
ॐ akasastalliṅgat ॐ || 1.1.22||
Space (Akasa) is Brahman, for Brahman's indicatory mark is in evidence.
Shloka 23
ॐ अत एव प्राणः ॐ ॥ १.१.२३॥
ॐ ata eva pranah ॐ || 1.1.23||
On that very ground, Prana (is Brahman).
Shloka 24
ॐ ज्योतिश्चरणाभिधानात् ॐ ॥ १.१.२४॥
ॐ jyotiscaranabhidhanat ॐ || 1.1.24||
Light is Brahman because of the mention of feet.
Shloka 25
ॐ छन्दोऽभिधानान्नेतिचेन्न तथाचेतोऽर्पणनिगदात्तथा हि दर्शनम् ॐ ॥ १.१.२५॥
ॐ chando'bhidhananneticenna tathaceto'rpananigadattatha hi darsanam ॐ || 1.1.25||
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॥
ॐ bhutadipadavyapadesopapattescaivam ॐ || 1.1.26||
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॥
ॐ upadesabhedanneti cennobhayasminnapyavirodhat ॐ || 1.1.27||
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॥
ॐ pranastathanugamat ॐ || 1.1.28||
Prana is Brahman, because it is comprehended thus.
Shloka 29
ॐ नवक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन् ॐ ॥ १.१.२९॥
ॐ navakturatmopadesaditi cedadhyatmasambandhabhuma hyasmin ॐ || 1.1.29||
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॥
ॐ sastradrstya tupadeso vamadevavat ॐ || 1.1.30||
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॥
ॐ jivamukhyapranaliṅganneti cennopasatraividyadasritatvadiha tadyogat ॐ || 1.1.31||
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
iti srimatkrsnadvaipayanakrtabrahmasutresu prathamadhyayasya prathamah padah samaptah
Thus ends the 1st padaha of the 1st adhayaya of the holy brahma sutras.

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