| |
|

This overlay will guide you through the buttons:

Shloka 1
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
Shloka 2
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).
Shloka 3
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.
Shloka 4
ॐ कर्मकर्तृव्यपदेशाच्च ॐ ॥ १.२.४॥
ॐ karmakartrvyapadesacca ॐ || 1.2.4||
And because there is reference to the object and subject.
Shloka 5
ॐ शब्दविशेषात् ॐ ॥ १.२.५॥
ॐ sabdavisesat ॐ || 1.2.5||
Owing to the difference in the (case-endings of the two) words.
Shloka 6
ॐ स्मृतेश्च ॐ ॥ १.२.६॥
ॐ smrtesca ॐ || 1.2.6||
(This follows) from the Smriti also
Shloka 7
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.
Shloka 8
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.
Shloka 9
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.
Shloka 10
ॐ प्रकरणाच्च ॐ ॥ १.२.१०॥
ॐ prakaranacca ॐ || 1.2.10||
And (this follows) from the context.
Shloka 11
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).
Shloka 12
ॐ विशेषणाच्च ॐ ॥ १.२.१२॥
ॐ visesanacca ॐ || 1.2.12||
And because there is a specification.
Shloka 13
ॐ अन्तर उपपत्तेः ॐ ॥ १.२.१३॥
ॐ antara upapatteh ॐ || 1.2.13||
The One inside (is God), for that is logical
Shloka 14
ॐ स्थानादिव्यपदेशाच्च ॐ ॥ १.२.१४॥
ॐ sthanadivyapadesacca ॐ || 1.2.14||
And (this follows) from the mention of place etc.
Shloka 15
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"
Shloka 16
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.
Shloka 17
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.
Shloka 18
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.
Shloka 19
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.
Shloka 20
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.
Shloka 21
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.
Shloka 22
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.
Shloka 23
ॐ रूपोपन्यासाच्च ॐ ॥ १.२.२३॥
ॐ rupopanyasacca ॐ || 1.2.23||
And because there is a presentation of form.
Shloka 24
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.
Shloka 25
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.
Shloka 26
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).
Shloka 27
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.
Shloka 28
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.
Shloka 29
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).
Shloka 30
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.
Shloka 31
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
Shloka 32
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 Begins
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु
iti srimatkrsnadvaipayanakrtabrahmasutresu
Adhyaya Begins
प्रथमाध्यायस्य द्वितीयः पादः समाप्तः
prathamadhyayasya dvitiyah padah samaptah
Shloka 1
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
Shloka 2
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).
Shloka 3
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.
Shloka 4
ॐ कर्मकर्तृव्यपदेशाच्च ॐ ॥ १.२.४॥
ॐ karmakartrvyapadesacca ॐ || 1.2.4||
And because there is reference to the object and subject.
Shloka 5
ॐ शब्दविशेषात् ॐ ॥ १.२.५॥
ॐ sabdavisesat ॐ || 1.2.5||
Owing to the difference in the (case-endings of the two) words.
Shloka 6
ॐ स्मृतेश्च ॐ ॥ १.२.६॥
ॐ smrtesca ॐ || 1.2.6||
(This follows) from the Smriti also
Shloka 7
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.
Shloka 8
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.
Shloka 9
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.
Shloka 10
ॐ प्रकरणाच्च ॐ ॥ १.२.१०॥
ॐ prakaranacca ॐ || 1.2.10||
And (this follows) from the context.
Shloka 11
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).
Shloka 12
ॐ विशेषणाच्च ॐ ॥ १.२.१२॥
ॐ visesanacca ॐ || 1.2.12||
And because there is a specification.
Shloka 13
ॐ अन्तर उपपत्तेः ॐ ॥ १.२.१३॥
ॐ antara upapatteh ॐ || 1.2.13||
The One inside (is God), for that is logical
Shloka 14
ॐ स्थानादिव्यपदेशाच्च ॐ ॥ १.२.१४॥
ॐ sthanadivyapadesacca ॐ || 1.2.14||
And (this follows) from the mention of place etc.
Shloka 15
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"
Shloka 16
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.
Shloka 17
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.
Shloka 18
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.
Shloka 19
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.
Shloka 20
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.
Shloka 21
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.
Shloka 22
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.
Shloka 23
ॐ रूपोपन्यासाच्च ॐ ॥ १.२.२३॥
ॐ rupopanyasacca ॐ || 1.2.23||
And because there is a presentation of form.
Shloka 24
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.
Shloka 25
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.
Shloka 26
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).
Shloka 27
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.
Shloka 28
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.
Shloka 29
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).
Shloka 30
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.
Shloka 31
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
Shloka 32
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 Begins
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.

Add to Playlist

Practice Later

No Playlist Found

Create a Verse Post


namo namaḥ!

भाषा चुने (Choose Language)

namo namaḥ!

Sign Up to practice more than 60 Vedic Scriptures and 100 of chants, one verse at a time.

Login to track your learning and teaching progress.


Sign In