Brahma Sutras

Adhyaya - 1

Padaha - 2

ॐ श्री परमात्मने नमः

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संस्कृत्म
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ॐ सर्वत्र प्रसिद्धोपदेशात् ॐ ॥ १.२.१॥
ॐ sarvatra prasiddhopadesat ॐ || 1.2.1||
Brahman is the object to me meditated on, since that which is well known everywhere is taught

Adhyaya : 1

Padaha :   2

Shloka :   1

ॐ विवक्षितगुणोपपत्तेश्च ॐ ॥ १.२.२॥
ॐ vivaksitagunopapattesca ॐ || 1.2.2||
And this follows from the fact that the intended qualities are justifiable (in the case of Brahman).

Adhyaya : 1

Padaha :   2

Shloka :   2

ॐ अनुपपत्तेस्तु न शारीरः ॐ ॥ १.२.३॥
ॐ anupapattestu na sarirah ॐ || 1.2.3||
And the embodied individual soul is not surely meant, because the qualities do not fit in with it.

Adhyaya : 1

Padaha :   2

Shloka :   3

ॐ कर्मकर्तृव्यपदेशाच्च ॐ ॥ १.२.४॥
ॐ karmakartrvyapadesacca ॐ || 1.2.4||
And because there is reference to the object and subject.

Adhyaya : 1

Padaha :   2

Shloka :   4

ॐ शब्दविशेषात् ॐ ॥ १.२.५॥
ॐ sabdavisesat ॐ || 1.2.5||
Owing to the difference in the (case-endings of the two) words.

Adhyaya : 1

Padaha :   2

Shloka :   5

ॐ स्मृतेश्च ॐ ॥ १.२.६॥
ॐ smrtesca ॐ || 1.2.6||
(This follows) from the Smriti also

Adhyaya : 1

Padaha :   2

Shloka :   6

ॐ अर्भकौकस्त्वात् तद्व्यपदेशाच्च नेति चेन्न निचाय्यत्वादेवं व्योमवच्च ॐ ॥ १.२.७॥
ॐ arbhakaukastvat tadvyapadesacca neti cenna nicayyatvadevam vyomavacca ॐ || 1.2.7||
If it be objected that the supreme Self is not taught here, because of the smallness of the abode and because of its being referred to as such, then we say: No, for this is done for the sake of contemplation, as is seen in the case of space.

Adhyaya : 1

Padaha :   2

Shloka :   7

ॐ संभोगप्राप्तिरिति चेन्न वैशेष्यात् ॐ ॥ १.२.८॥
ॐ sambhogapraptiriti cenna vaisesyat ॐ || 1.2.8||
If it objected that God will be subject to the experience (of happiness and sorrow as a result of unity), we say, not so, for there is a difference.

Adhyaya : 1

Padaha :   2

Shloka :   8

ॐ अत्ता चराचरग्रहणात् ॐ ॥ १.२.९॥
ॐ atta caracaragrahanat ॐ || 1.2.9||
The eater (is God), on account of the appropriation of all that moves and does not move.

Adhyaya : 1

Padaha :   2

Shloka :   9

ॐ प्रकरणाच्च ॐ ॥ १.२.१०॥
ॐ prakaranacca ॐ || 1.2.10||
And (this follows) from the context.

Adhyaya : 1

Padaha :   2

Shloka :   10

ॐ गुहां प्रविष्टावात्मानौ हि तद्दर्शनात् ॐ ॥ १.२.११॥
ॐ guham pravistavatmanau hi taddarsanat ॐ || 1.2.11||
The two who have entered into the cavity (of the heart) are the individual Self and the supreme Self, for that is what is seen (in other texts).

Adhyaya : 1

Padaha :   2

Shloka :   11

ॐ विशेषणाच्च ॐ ॥ १.२.१२॥
ॐ visesanacca ॐ || 1.2.12||
And because there is a specification.

Adhyaya : 1

Padaha :   2

Shloka :   12

ॐ अन्तर उपपत्तेः ॐ ॥ १.२.१३॥
ॐ antara upapatteh ॐ || 1.2.13||
The One inside (is God), for that is logical

Adhyaya : 1

Padaha :   2

Shloka :   13

ॐ स्थानादिव्यपदेशाच्च ॐ ॥ १.२.१४॥
ॐ sthanadivyapadesacca ॐ || 1.2.14||
And (this follows) from the mention of place etc.

Adhyaya : 1

Padaha :   2

Shloka :   14

ॐ सुखविशिष्टाभिधानादेव च ॐ ॥ १.२.१५॥
ॐ sukhavisistabhidhanadeva ca ॐ || 1.2.15||
And this so for the further reason that the One possessed of bliss is referred to in the Text, "The One that"

Adhyaya : 1

Padaha :   2

Shloka :   15

ॐ श्रुतोपनिषत्कगत्यभिधानाच्च ॐ ॥ १.२.१६॥
ॐ srutopanisatkagatyabhidhanacca ॐ || 1.2.16||
And because the course to be followed by one who has heard the secret teaching is spoken of.

Adhyaya : 1

Padaha :   2

Shloka :   16

ॐ अनवस्थितेरसंभवाच्च नेतरः ॐ ॥ १.२.१७॥
ॐ anavasthiterasambhavacca netarah ॐ || 1.2.17||
None other can be the Person in the eye on account of impermanence and impossibility.

Adhyaya : 1

Padaha :   2

Shloka :   17

ॐ अन्तर्याम्यधिदैवादिषु तद्धर्मव्यपदेशात् ॐ ॥ १.२.१८॥
ॐ antaryamyadhidaivadisu taddharmavyapadesat ॐ || 1.2.18||
The internal Ruler in the divine and other contexts (is the supreme Self), since the characteristics of that (supreme Self) are spoken of.

Adhyaya : 1

Padaha :   2

Shloka :   18

ॐ न च स्मार्तं अतद्धर्माभिपालात् ॐ ॥ १.२.१९॥
ॐ na ca smartam ataddharmabhipalat ॐ || 1.2.19||
Neither Pradhana, known from the (Samkhya) Smriti, is the internal Ruler, for qualities that do not belong to Pradhana are spoken of.

Adhyaya : 1

Padaha :   2

Shloka :   19

ॐ शरीरश्चोभयेऽपि हि भेदेनैनमधीयते ॐ ॥ १.२.२०॥
ॐ sarirascobhaye'pi hi bhedenainamadhiyate ॐ || 1.2.20||
The embodied soul also (is not the internal Ruler); for the followers of both the recensions read of this one as different.

Adhyaya : 1

Padaha :   2

Shloka :   20

ॐ अदृश्यत्वादिगुणको धर्मोक्तेः ॐ ॥ १.२.२१॥
ॐ adrsyatvadigunako dharmokteh ॐ || 1.2.21||
The entity, possessed of the qualities of not being seen etc., is Brahman, for Its characteristics are spoken of.

Adhyaya : 1

Padaha :   2

Shloka :   21

ॐ विशेषणभेदव्यपदेशाभ्यां नेतरौ ॐ ॥ १.२.२२॥
ॐ visesanabhedavyapadesabhyam netarau ॐ || 1.2.22||
And the other two (the individual soul and Pradhana) are not meant, for there is the mention of the distinctive characteristics (of Brahman) and its difference from the two.

Adhyaya : 1

Padaha :   2

Shloka :   22

ॐ रूपोपन्यासाच्च ॐ ॥ १.२.२३॥
ॐ rupopanyasacca ॐ || 1.2.23||
And because there is a presentation of form.

Adhyaya : 1

Padaha :   2

Shloka :   23

ॐ वैश्वानरः साधारणशब्दविशेषात् ॐ ॥ १.२.२४॥
ॐ vaisvanarah sadharanasabdavisesat ॐ || 1.2.24||
Vaisvanara (the Cosmic Person) is the supreme Lord, for though the (two) words (Self and Vaisvanara) denote many things, they are used specifically.

Adhyaya : 1

Padaha :   2

Shloka :   24

ॐ स्मर्यमाणमनुमानं स्यादिति ॐ ॥ १.२.२५॥
ॐ smaryamanamanumanam syaditi ॐ || 1.2.25||
The form referred to in the Smriti is an indicatory mark (that Vaisvanara means the supreme Lord). Hence Vaisvanara is God.

Adhyaya : 1

Padaha :   2

Shloka :   25

ॐ शब्दादिभ्योऽन्तः प्रतिष्ठानान्नेति चेन्न तथा दृष्ट्युपदेशादसंभवात्पुरुषविध्मपि चैनमधीयते ॐ ॥ १.२.२६॥
ॐ sabdadibhyo'ntah pratisthananneti cenna tatha drstyupadesadasambhavatpurusavidhmapi cainamadhiyate ॐ || 1.2.26||
If it be objected that Vaisvanara is not the supreme Self because of the word used as well as other factors, and because of residence inside, then we say: not so, because the instruction is to conceive of Brahman as such, because the specification is inapplicable to others and because they mention Him even as a person (Purusha).

Adhyaya : 1

Padaha :   2

Shloka :   26

ॐ अत एव न देवता भूतं च ॐ ॥ १.२.२७॥
ॐ ata eva na devata bhutam ca ॐ || 1.2.27||
For these very reasons (Vaisvanara is) neither the deity nor the element.

Adhyaya : 1

Padaha :   2

Shloka :   27

ॐ साक्षादप्यविरोधं जैमिनिः ॐ ॥ १.२.२८॥
ॐ saksadapyavirodham jaiminih ॐ || 1.2.28||
According to Jaimini, there is no contradiction even in case of direct meditation.

Adhyaya : 1

Padaha :   2

Shloka :   28

ॐ अभिव्यक्तेरित्याश्मरथ्यः ॐ ॥ १.२.२९॥
ॐ abhivyakterityasmarathyah ॐ || 1.2.29||
According to Asmarathya, it is from the point of view of manifestation (that God is referred to as spatially limited).

Adhyaya : 1

Padaha :   2

Shloka :   29

ॐ अनुस्मृतेर्बादरिः ॐ ॥ १.२.३०॥
ॐ anusmrterbadarih ॐ || 1.2.30||
According to Badari (God is spoken of as spatially limited) on account of being meditated on.

Adhyaya : 1

Padaha :   2

Shloka :   30

ॐ सम्पत्तेरिति जैमिनिः तथा हि दर्शयति ॐ ॥ १.२.३१॥
ॐ sampatteriti jaiminih tatha hi darsayati ॐ || 1.2.31||
According to Jaimini, the spatial limitation is (justifiable) because of the meditation based on superimposition

Adhyaya : 1

Padaha :   2

Shloka :   31

ॐ आमनन्ति चैनमस्मिन् ॐ ॥ १.२.३२॥
ॐ amananti cainamasmin ॐ || 1.2.32||
And the followers of the Jabala branch remember (ie., read of) this One (ie., God) in this place (between the head and the chin).

Adhyaya : 1

Padaha :   2

Shloka :   32

इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु
iti srimatkrsnadvaipayanakrtabrahmasutresu

Adhyaya : 1

Padaha :   2

Shloka :   0

प्रथमाध्यायस्य द्वितीयः पादः समाप्तः
prathamadhyayasya dvitiyah padah samaptah

Adhyaya : 1

Padaha :   2

Shloka :   0

ॐ सर्वत्र प्रसिद्धोपदेशात् ॐ ॥ १.२.१॥
ॐ sarvatra prasiddhopadesat ॐ || 1.2.1||
Brahman is the object to me meditated on, since that which is well known everywhere is taught

Adhyaya : 1

Padaha :   2

Shloka :   1

ॐ विवक्षितगुणोपपत्तेश्च ॐ ॥ १.२.२॥
ॐ vivaksitagunopapattesca ॐ || 1.2.2||
And this follows from the fact that the intended qualities are justifiable (in the case of Brahman).

Adhyaya : 1

Padaha :   2

Shloka :   2

ॐ अनुपपत्तेस्तु न शारीरः ॐ ॥ १.२.३॥
ॐ anupapattestu na sarirah ॐ || 1.2.3||
And the embodied individual soul is not surely meant, because the qualities do not fit in with it.

Adhyaya : 1

Padaha :   2

Shloka :   3

ॐ कर्मकर्तृव्यपदेशाच्च ॐ ॥ १.२.४॥
ॐ karmakartrvyapadesacca ॐ || 1.2.4||
And because there is reference to the object and subject.

Adhyaya : 1

Padaha :   2

Shloka :   4

ॐ शब्दविशेषात् ॐ ॥ १.२.५॥
ॐ sabdavisesat ॐ || 1.2.5||
Owing to the difference in the (case-endings of the two) words.

Adhyaya : 1

Padaha :   2

Shloka :   5

ॐ स्मृतेश्च ॐ ॥ १.२.६॥
ॐ smrtesca ॐ || 1.2.6||
(This follows) from the Smriti also

Adhyaya : 1

Padaha :   2

Shloka :   6

ॐ अर्भकौकस्त्वात् तद्व्यपदेशाच्च नेति चेन्न निचाय्यत्वादेवं व्योमवच्च ॐ ॥ १.२.७॥
ॐ arbhakaukastvat tadvyapadesacca neti cenna nicayyatvadevam vyomavacca ॐ || 1.2.7||
If it be objected that the supreme Self is not taught here, because of the smallness of the abode and because of its being referred to as such, then we say: No, for this is done for the sake of contemplation, as is seen in the case of space.

Adhyaya : 1

Padaha :   2

Shloka :   7

ॐ संभोगप्राप्तिरिति चेन्न वैशेष्यात् ॐ ॥ १.२.८॥
ॐ sambhogapraptiriti cenna vaisesyat ॐ || 1.2.8||
If it objected that God will be subject to the experience (of happiness and sorrow as a result of unity), we say, not so, for there is a difference.

Adhyaya : 1

Padaha :   2

Shloka :   8

ॐ अत्ता चराचरग्रहणात् ॐ ॥ १.२.९॥
ॐ atta caracaragrahanat ॐ || 1.2.9||
The eater (is God), on account of the appropriation of all that moves and does not move.

Adhyaya : 1

Padaha :   2

Shloka :   9

ॐ प्रकरणाच्च ॐ ॥ १.२.१०॥
ॐ prakaranacca ॐ || 1.2.10||
And (this follows) from the context.

Adhyaya : 1

Padaha :   2

Shloka :   10

ॐ गुहां प्रविष्टावात्मानौ हि तद्दर्शनात् ॐ ॥ १.२.११॥
ॐ guham pravistavatmanau hi taddarsanat ॐ || 1.2.11||
The two who have entered into the cavity (of the heart) are the individual Self and the supreme Self, for that is what is seen (in other texts).

Adhyaya : 1

Padaha :   2

Shloka :   11

ॐ विशेषणाच्च ॐ ॥ १.२.१२॥
ॐ visesanacca ॐ || 1.2.12||
And because there is a specification.

Adhyaya : 1

Padaha :   2

Shloka :   12

ॐ अन्तर उपपत्तेः ॐ ॥ १.२.१३॥
ॐ antara upapatteh ॐ || 1.2.13||
The One inside (is God), for that is logical

Adhyaya : 1

Padaha :   2

Shloka :   13

ॐ स्थानादिव्यपदेशाच्च ॐ ॥ १.२.१४॥
ॐ sthanadivyapadesacca ॐ || 1.2.14||
And (this follows) from the mention of place etc.

Adhyaya : 1

Padaha :   2

Shloka :   14

ॐ सुखविशिष्टाभिधानादेव च ॐ ॥ १.२.१५॥
ॐ sukhavisistabhidhanadeva ca ॐ || 1.2.15||
And this so for the further reason that the One possessed of bliss is referred to in the Text, "The One that"

Adhyaya : 1

Padaha :   2

Shloka :   15

ॐ श्रुतोपनिषत्कगत्यभिधानाच्च ॐ ॥ १.२.१६॥
ॐ srutopanisatkagatyabhidhanacca ॐ || 1.2.16||
And because the course to be followed by one who has heard the secret teaching is spoken of.

Adhyaya : 1

Padaha :   2

Shloka :   16

ॐ अनवस्थितेरसंभवाच्च नेतरः ॐ ॥ १.२.१७॥
ॐ anavasthiterasambhavacca netarah ॐ || 1.2.17||
None other can be the Person in the eye on account of impermanence and impossibility.

Adhyaya : 1

Padaha :   2

Shloka :   17

ॐ अन्तर्याम्यधिदैवादिषु तद्धर्मव्यपदेशात् ॐ ॥ १.२.१८॥
ॐ antaryamyadhidaivadisu taddharmavyapadesat ॐ || 1.2.18||
The internal Ruler in the divine and other contexts (is the supreme Self), since the characteristics of that (supreme Self) are spoken of.

Adhyaya : 1

Padaha :   2

Shloka :   18

ॐ न च स्मार्तं अतद्धर्माभिपालात् ॐ ॥ १.२.१९॥
ॐ na ca smartam ataddharmabhipalat ॐ || 1.2.19||
Neither Pradhana, known from the (Samkhya) Smriti, is the internal Ruler, for qualities that do not belong to Pradhana are spoken of.

Adhyaya : 1

Padaha :   2

Shloka :   19

ॐ शरीरश्चोभयेऽपि हि भेदेनैनमधीयते ॐ ॥ १.२.२०॥
ॐ sarirascobhaye'pi hi bhedenainamadhiyate ॐ || 1.2.20||
The embodied soul also (is not the internal Ruler); for the followers of both the recensions read of this one as different.

Adhyaya : 1

Padaha :   2

Shloka :   20

ॐ अदृश्यत्वादिगुणको धर्मोक्तेः ॐ ॥ १.२.२१॥
ॐ adrsyatvadigunako dharmokteh ॐ || 1.2.21||
The entity, possessed of the qualities of not being seen etc., is Brahman, for Its characteristics are spoken of.

Adhyaya : 1

Padaha :   2

Shloka :   21

ॐ विशेषणभेदव्यपदेशाभ्यां नेतरौ ॐ ॥ १.२.२२॥
ॐ visesanabhedavyapadesabhyam netarau ॐ || 1.2.22||
And the other two (the individual soul and Pradhana) are not meant, for there is the mention of the distinctive characteristics (of Brahman) and its difference from the two.

Adhyaya : 1

Padaha :   2

Shloka :   22

ॐ रूपोपन्यासाच्च ॐ ॥ १.२.२३॥
ॐ rupopanyasacca ॐ || 1.2.23||
And because there is a presentation of form.

Adhyaya : 1

Padaha :   2

Shloka :   23

ॐ वैश्वानरः साधारणशब्दविशेषात् ॐ ॥ १.२.२४॥
ॐ vaisvanarah sadharanasabdavisesat ॐ || 1.2.24||
Vaisvanara (the Cosmic Person) is the supreme Lord, for though the (two) words (Self and Vaisvanara) denote many things, they are used specifically.

Adhyaya : 1

Padaha :   2

Shloka :   24

ॐ स्मर्यमाणमनुमानं स्यादिति ॐ ॥ १.२.२५॥
ॐ smaryamanamanumanam syaditi ॐ || 1.2.25||
The form referred to in the Smriti is an indicatory mark (that Vaisvanara means the supreme Lord). Hence Vaisvanara is God.

Adhyaya : 1

Padaha :   2

Shloka :   25

ॐ शब्दादिभ्योऽन्तः प्रतिष्ठानान्नेति चेन्न तथा दृष्ट्युपदेशादसंभवात्पुरुषविध्मपि चैनमधीयते ॐ ॥ १.२.२६॥
ॐ sabdadibhyo'ntah pratisthananneti cenna tatha drstyupadesadasambhavatpurusavidhmapi cainamadhiyate ॐ || 1.2.26||
If it be objected that Vaisvanara is not the supreme Self because of the word used as well as other factors, and because of residence inside, then we say: not so, because the instruction is to conceive of Brahman as such, because the specification is inapplicable to others and because they mention Him even as a person (Purusha).

Adhyaya : 1

Padaha :   2

Shloka :   26

ॐ अत एव न देवता भूतं च ॐ ॥ १.२.२७॥
ॐ ata eva na devata bhutam ca ॐ || 1.2.27||
For these very reasons (Vaisvanara is) neither the deity nor the element.

Adhyaya : 1

Padaha :   2

Shloka :   27

ॐ साक्षादप्यविरोधं जैमिनिः ॐ ॥ १.२.२८॥
ॐ saksadapyavirodham jaiminih ॐ || 1.2.28||
According to Jaimini, there is no contradiction even in case of direct meditation.

Adhyaya : 1

Padaha :   2

Shloka :   28

ॐ अभिव्यक्तेरित्याश्मरथ्यः ॐ ॥ १.२.२९॥
ॐ abhivyakterityasmarathyah ॐ || 1.2.29||
According to Asmarathya, it is from the point of view of manifestation (that God is referred to as spatially limited).

Adhyaya : 1

Padaha :   2

Shloka :   29

ॐ अनुस्मृतेर्बादरिः ॐ ॥ १.२.३०॥
ॐ anusmrterbadarih ॐ || 1.2.30||
According to Badari (God is spoken of as spatially limited) on account of being meditated on.

Adhyaya : 1

Padaha :   2

Shloka :   30

ॐ सम्पत्तेरिति जैमिनिः तथा हि दर्शयति ॐ ॥ १.२.३१॥
ॐ sampatteriti jaiminih tatha hi darsayati ॐ || 1.2.31||
According to Jaimini, the spatial limitation is (justifiable) because of the meditation based on superimposition

Adhyaya : 1

Padaha :   2

Shloka :   31

ॐ आमनन्ति चैनमस्मिन् ॐ ॥ १.२.३२॥
ॐ amananti cainamasmin ॐ || 1.2.32||
And the followers of the Jabala branch remember (ie., read of) this One (ie., God) in this place (between the head and the chin).

Adhyaya : 1

Padaha :   2

Shloka :   32

इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य द्वितीयः पादः समाप्तः
iti srimatkrsnadvaipayanakrtabrahmasutresu prathamadhyayasya dvitiyah padah samaptah
Thus ends the 2nd padaha of the 1st adhayaya of the holy brahma sutras.

Adhyaya : 1

Padaha :   2

Shloka :   0

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