Jñānadvīpa | Brahma Sutras

ॐ द्युभ्वाद्यायतनं स्वशब्दात् ॐ ॥ १.३.१॥

ॐ dyubhvadyayatanam svasabdat ॐ || 1.3.1||

The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.

ॐ मुक्तोपसृप्यव्यपदेशात् ॐ ॥ १.३.२॥

ॐ muktopasrpyavyapadesat ॐ || 1.3.2||

Because there is the instruction about (Its) attainment by the free.

ॐ नानुमानमतच्छब्दात् ॐ ॥ १.३.३॥

ॐ nanumanamatacchabdat ॐ || 1.3.3||

No inferential entity (is the repository), for there is no word of that import.

ॐ प्राणभृच्च ॐ ॥ १.३.४॥

ॐ pranabhrcca ॐ || 1.3.4||

A living creature also is not so

ॐ भेदव्यपदेशात् ॐ ॥ १.३.५॥

ॐ bhedavyapadesat ॐ || 1.3.5||

And) because there is a mention of difference.

ॐ प्रकरणात् ॐ ॥ १.३.६॥

ॐ prakaranat ॐ || 1.3.6||

On account of the context

ॐ स्थित्यदनाभ्यां च ॐ ॥ १.३.७॥

ॐ sthityadanabhyam ca ॐ || 1.3.7||

And on account of the facts of staying on and eating.

ॐ भूमा सम्प्रसादादध्युपदेशात् ॐ ॥ १.३.८॥

ॐ bhuma samprasadadadhyupadesat ॐ || 1.3.8||

Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).

ॐ धर्मोपपत्तेश्च ॐ ॥ १.३.९॥

ॐ dharmopapattesca ॐ || 1.3.9||

And the characteristics of Bhuman are appropriate (for the supreme Self).

ॐ अक्षरमम्बरान्तधृतेः ॐ ॥ १.३.१०॥

ॐ aksaramambarantadhrteh ॐ || 1.3.10||

Akasa is Brahman because of supporting all things up to (and including) space.

ॐ सा च प्रशासनात् ॐ ॥ १.३.११॥

ॐ sa ca prasasanat ॐ || 1.3.11||

And that act of supporting is possible for God only, owing to the mention of His mighty rule.

ॐ अन्यभावव्यावृत्तेश्च ॐ ॥ १.३.१२॥

ॐ anyabhavavyavrttesca ॐ || 1.3.12||

And on account of the exclusion from being other entities.

ॐ ईक्षतिकर्मव्यपदेशात् सः ॐ ॥ १.३.१३॥

ॐ iksatikarmavyapadesat sah ॐ || 1.3.13||

From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.

ॐ दहर उत्तरेभ्यः ॐ ॥ १.३.१४॥

ॐ dahara uttarebhyah ॐ || 1.3.14||

The small space (dahara akasa) is Brahman, on account of the subsequent reasons.

ॐ गतिशब्दाभ्यां तथा हि दृष्टं लिङ्गं च ॐ ॥ १.३.१५॥

ॐ gatisabdabhyam tatha hi drstam liṅgam ca ॐ || 1.3.15||

From the facts of going and the use of the word (Brahma-loka), (it follows that the small Space is Brahman); likewise it is seen in other Upanishads and an indicatory mark is also present.

ॐ धृतेश्च महिम्नोऽस्यास्मिन्नुपलब्धेः ॐ ॥ १.३.१६॥

ॐ dhrtesca mahimno'syasminnupalabdheh ॐ || 1.3.16||

And owing to the fact of holding (the worlds) in place, (the small Space must be God); for this glory is noticed (in other texts) as pertaining to Him.

ॐ प्रसिद्धेश्च ॐ ॥ १.३.१७॥

ॐ prasiddhesca ॐ || 1.3.17||

And because of familiar use.

ॐ इतरपरामर्शात् स इति चेन्नासम्भवात् ॐ ॥ १.३.१८॥

ॐ itaraparamarsat sa iti cennasambhavat ॐ || 1.3.18||

If it is argued that the other one ( the individual soul) should be the small Space, since it is alluded to (at the end), then not so, for that is impossible.

ॐ उत्तराच्चेदाविर्भूतस्वरूपस्तु ॐ ॥ १.३.१९॥

ॐ uttaraccedavirbhutasvarupastu ॐ || 1.3.19||

If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature.

ॐ अन्यार्थश्च परामर्शः ॐ ॥ १.३.२०॥

ॐ anyarthasca paramarsah ॐ || 1.3.20||

Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.

ॐ अल्पश्रुतेरिति चेत्तदुक्तम् ॐ ॥ १.३.२१॥

ॐ alpasruteriti cettaduktam ॐ || 1.3.21||

If it be argued that from the Upanishadic mention of smallness, (the small space must be the individual being), then this has been repudiated earlier.

ॐ अनुकृतेस्तस्य च ॐ ॥ १.३.२२॥

ॐ anukrtestasya ca ॐ || 1.3.22||

Because of the fact of acting (shining) in accordance and because of the use of the word "His", (the Light mentioned in the Mundaka Upanishad must be Brahman).

ॐ अपि स्मर्यते ॐ ॥ १.३.२३॥

ॐ api smaryate ॐ || 1.3.23||

Moreover, (this aspect) is mentioned in the Smriti.

ॐ शब्दादेव प्रमितः ॐ ॥ १.३.२४॥

ॐ sabdadeva pramitah ॐ || 1.3.24||

From the term itself it follows that the measured One is the supreme Self.

ॐ हृद्यपेक्षया तु मनुष्याधिकारत्वात् ॐ ॥ १.३.२५॥

ॐ hrdyapeksaya tu manusyadhikaratvat ॐ || 1.3.25||

But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.

ॐ तदुपर्यपि बादरायणः संभवात् ॐ ॥ १.३.२६॥

ॐ taduparyapi badarayanah sambhavat ॐ || 1.3.26||

Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.

ॐ विरोधः कर्मणीति चेन्नानेकप्रतिपत्तेर्दर्शनात् ॐ ॥ १.३.२७॥

ॐ virodhah karmaniti cennanekapratipatterdarsanat ॐ || 1.3.27||

If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies.

ॐ शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम् ॐ ॥ १.३.२८॥

ॐ sabda iticennatah prabhavatpratyaksanumanabhyam ॐ || 1.3.28||

If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference.

ॐ अत एव च नित्यत्वम् ॐ ॥ १.३.२९॥

ॐ ata eva ca nityatvam ॐ || 1.3.29||

And from this very fact follows the eternity (of the Vedas).

ॐ समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्स्मृतेश्च ॐ ॥ १.३.३०॥

ॐ samananamarupatvaccavrttavapyavirodho darsanatsmrtesca ॐ || 1.3.30||

And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti.

ॐ मध्वादिष्वसंभवादनधिकारं जैमिनिः ॐ ॥ १.३.३१॥

ॐ madhvadisvasambhavadanadhikaram jaiminih ॐ || 1.3.31||

Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya.

ॐ ज्योतिषि भावाच्च ॐ ॥ १.३.३२॥

ॐ jyotisi bhavacca ॐ || 1.3.32||

Because of the occurrence of the words in respect of a sphere of flight.

ॐ भावं तु बादरायणोऽस्ति हि ॐ ॥ १.३.३३॥

ॐ bhavam tu badarayano'sti hi ॐ || 1.3.33||

But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).

ॐ शुगस्य तदनादरश्रवणात्तदाद्रवणात्सूच्यते हि ॐ ॥ १.३.३४॥

ॐ sugasya tadanadarasravanattadadravanatsucyate hi ॐ || 1.3.34||

To him (Janasruti) occurred grief on hearing his (swan's) disparaging utterance, as is evident from Janasruti's approaching him (Raikva), for this is hinted at by Raikva.

ॐ क्षत्रियत्वागतेश्चोत्तरत्र चैत्ररथेन लिङ्गात् ॐ ॥ १.३.३५॥

ॐ ksatriyatvagatescottaratra caitrarathena liṅgat ॐ || 1.3.35||

And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.

ॐ संस्कारपरामर्शात्तदभावाभिलापाच्च ॐ ॥ १.३.३६॥

ॐ samskaraparamarsattadabhavabhilapacca ॐ || 1.3.36||

Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).

ॐ तदभावनिर्धारणे च प्रवृत्तेः ॐ ॥ १.३.३७॥

ॐ tadabhavanirdharane ca pravrtteh ॐ || 1.3.37||

And because (Gautama's) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.

ॐ श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च ॐ ॥ १.३.३८॥

ॐ sravanadhyayanarthapratisedhat smrtesca ॐ || 1.3.38||

And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).

ॐ कम्पनात् ॐ ॥ १.३.३९॥

ॐ kampanat ॐ || 1.3.39||

Prana is Brahman because of the mention of vibration.

ॐ ज्योतिर्दर्शनात् ॐ ॥ १.३.४०॥

ॐ jyotirdarsanat ॐ || 1.3.40||

Light is Brahman, for it is met with as such in the Upanishad.

ॐ आकाशोऽर्थान्तरत्वादिव्यपदेशात् ॐ ॥ १.३.४१॥

ॐ akaso'rthantaratvadivyapadesat ॐ || 1.3.41||

Akasa (Space) is Brahman, because of the declaration of being something different and so on.

ॐ सुषुप्त्युत्क्रान्त्योर्भेदेन ॐ ॥ १.३.४२॥

ॐ susuptyutkrantyorbhedena ॐ || 1.3.42||

Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).

ॐ पत्यादिशब्देभ्यः ॐ ॥ १.३.४३॥

ॐ patyadisabdebhyah ॐ || 1.3.43||

इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु

iti srimatkrsnadvaipayanakrtabrahmasutresu

प्रथमाध्यायस्य तृतीयः पादः समाप्तः

prathamadhyayasya trtiyah padah samaptah