ॐ आनुमानिकमप्येकेषामिति चेन्न शरीररूपकविन्यस्तगृहीतेर्दर्शयति च ॐ ॥ १.४.१॥
ॐ anumanikamapyekesamiti cenna sarirarupakavinyastagrhiterdarsayati ca ॐ || 1.4.1||
If it be said that even the inferred entity (Pradhana) is revealed to the followers of some recension, we say, not so, for the word is cognized as occurring in a simile illustrating the body. And the Upanishad also shows this.
ॐ सूक्ष्मं तु तदर्हत्वात् ॐ ॥ १.४.२॥
ॐ suksmam tu tadarhatvat ॐ || 1.4.2||
Rather the subtle (causal state) is meant (by avyakta), for it deserves that epithet.
ॐ तदधीनत्वादर्थवत् ॐ ॥ १.४.३॥
ॐ tadadhinatvadarthavat ॐ || 1.4.3||
(Avyakta is not Pradhana) because it is dependent on that (God); (but this avyakta has to be admitted as) it serves some purpose.
ॐ ज्ञेयत्वावचनाच्च ॐ ॥ १.४.४॥
ॐ jñeyatvavacanacca ॐ || 1.4.4||
And because (avyakta is) not mentioned as an entity to be known.
ॐ वदतीति चेन्न प्राज्ञो हि ॐ ॥ १.४.५॥
ॐ vadatiti cenna prajño hi ॐ || 1.4.5||
If it be argued that the Upanishad does mention Pradhana (by the word avyakta), we say: No, for the conscious Self is understood from the context.
ॐ प्रकरणात् ॐ ॥ १.४.६॥
ॐ prakaranat ॐ || 1.4.6||
ॐ त्रयाणामेव चैवमुपन्यासः प्रश्नश्च ॐ ॥ १.४.७॥
ॐ trayanameva caivamupanyasah prasnasca ॐ || 1.4.7||
ॐ महद्वच्च ॐ ॥ १.४.८॥
ॐ mahadvacca ॐ || 1.4.8||
ॐ चमसवदविशेषात् ॐ ॥ १.४.९॥
ॐ camasavadavisesat ॐ || 1.4.9||
ॐ ज्योतिरुपक्रमात्तु तथा ह्यधीयत एके ॐ ॥ १.४.१०॥
ॐ jyotirupakramattu tatha hyadhiyata eke ॐ || 1.4.10||
ॐ कल्पनोपदेशाच्च मध्वादिवदविरोधः ॐ ॥ १.४.११॥
ॐ kalpanopadesacca madhvadivadavirodhah ॐ || 1.4.11||
ॐ न सङ्ख्योपसङ्ग्रहादपि नानाभावादतिरेकाच्च ॐ ॥ १.४.१२॥
ॐ na saṅkhyopasaṅgrahadapi nanabhavadatirekacca ॐ || 1.4.12||
ॐ प्राणादयो वाक्यशेषात् ॐ ॥ १.४.१३॥
ॐ pranadayo vakyasesat ॐ || 1.4.13||
ॐ ज्योतिषैकेषामसत्यन्ने ॐ ॥ १.४.१४॥
ॐ jyotisaikesamasatyanne ॐ || 1.4.14||
ॐ कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः ॐ ॥ १.४.१५॥
ॐ karanatvena cakasadisu yathavyapadistokteh ॐ || 1.4.15||
ॐ समाकर्षात् ॐ ॥ १.४.१६॥
ॐ samakarsat ॐ || 1.4.16||
ॐ जगद्वाचित्वात् ॐ ॥ १.४.१७॥
ॐ jagadvacitvat ॐ || 1.4.17||
ॐ जीवमुख्यप्राणलिङ्गादिति चेत् तद्व्याख्यातम् ॐ ॥ १.४.१८॥
ॐ jivamukhyapranaliṅgaditi cet tadvyakhyatam ॐ || 1.4.18||
ॐ अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके ॐ ॥ १.४.१९॥
ॐ anyartham tu jaiminih prasnavyakhyanabhyamapi caivameke ॐ || 1.4.19||
ॐ वाक्यान्वयात् ॐ ॥ १.४.२०॥
ॐ vakyanvayat ॐ || 1.4.20||
ॐ प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः ॐ ॥ १.४.२१॥
ॐ pratijñasiddherliṅgamasmarathyah ॐ || 1.4.21||
ॐ उत्क्रमिष्यत एवं भावादित्यौडुलोमिः ॐ ॥ १.४.२२॥
ॐ utkramisyata evam bhavadityauḍulomih ॐ || 1.4.22||
ॐ अवस्थितेरिति काशकृत्स्नः ॐ ॥ १.४.२३॥
ॐ avasthiteriti kasakrtsnah ॐ || 1.4.23||
ॐ प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात् ॐ ॥ १.४.२४॥
ॐ prakrtisca pratijñadrstantanuparodhat ॐ || 1.4.24||
ॐ अभिध्योपदेशाच्च ॐ ॥ १.४.२५॥
ॐ abhidhyopadesacca ॐ || 1.4.25||
ॐ साक्षाच्चोभयाम्नानात् ॐ ॥ १.४.२६॥
ॐ saksaccobhayamnanat ॐ || 1.4.26||
ॐ आत्मकृतेः परिणामात् ॐ ॥ १.४.२७॥
ॐ atmakrteh parinamat ॐ || 1.4.27||
ॐ योनिश्च हि गीयते ॐ ॥ १.४.२८॥
ॐ yonisca hi giyate ॐ || 1.4.28||
ॐ एतेन सर्वेव्याख्याताव्याख्याताः ॐ ॥ १.४.२९॥
ॐ etena sarvevyakhyatavyakhyatah ॐ || 1.4.29||
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु
iti srimatkrsnadvaipayanakrtabrahmasutresu
प्रथमाध्यायस्य चतुर्थः पादः समाप्तः
prathamadhyayasya caturthah padah samaptah
इति प्रथमोऽध्यायः॥
iti prathamo'dhyayah||
ॐ आनुमानिकमप्येकेषामिति चेन्न शरीररूपकविन्यस्तगृहीतेर्दर्शयति च ॐ ॥ १.४.१॥
ॐ anumanikamapyekesamiti cenna sarirarupakavinyastagrhiterdarsayati ca ॐ || 1.4.1||
If it be said that even the inferred entity (Pradhana) is revealed to the followers of some recension, we say, not so, for the word is cognized as occurring in a simile illustrating the body. And the Upanishad also shows this.
ॐ सूक्ष्मं तु तदर्हत्वात् ॐ ॥ १.४.२॥
ॐ suksmam tu tadarhatvat ॐ || 1.4.2||
Rather the subtle (causal state) is meant (by avyakta), for it deserves that epithet.
ॐ तदधीनत्वादर्थवत् ॐ ॥ १.४.३॥
ॐ tadadhinatvadarthavat ॐ || 1.4.3||
(Avyakta is not Pradhana) because it is dependent on that (God); (but this avyakta has to be admitted as) it serves some purpose.
ॐ ज्ञेयत्वावचनाच्च ॐ ॥ १.४.४॥
ॐ jñeyatvavacanacca ॐ || 1.4.4||
And because (avyakta is) not mentioned as an entity to be known.
ॐ वदतीति चेन्न प्राज्ञो हि ॐ ॥ १.४.५॥
ॐ vadatiti cenna prajño hi ॐ || 1.4.5||
If it be argued that the Upanishad does mention Pradhana (by the word avyakta), we say: No, for the conscious Self is understood from the context.
ॐ प्रकरणात् ॐ ॥ १.४.६॥
ॐ prakaranat ॐ || 1.4.6||
ॐ त्रयाणामेव चैवमुपन्यासः प्रश्नश्च ॐ ॥ १.४.७॥
ॐ trayanameva caivamupanyasah prasnasca ॐ || 1.4.7||
And thus there is the presentation of three things alone and the question also is concerned with them.
ॐ महद्वच्च ॐ ॥ १.४.८॥
ॐ mahadvacca ॐ || 1.4.8||
And like Mahat (avyakta does not signify any Samkhya category).
ॐ चमसवदविशेषात् ॐ ॥ १.४.९॥
ॐ camasavadavisesat ॐ || 1.4.9||
The word aja does not refer to Pradhana, because special characteristics have not been stated as in the case of the bowl.
ॐ ज्योतिरुपक्रमात्तु तथा ह्यधीयत एके ॐ ॥ १.४.१०॥
ॐ jyotirupakramattu tatha hyadhiyata eke ॐ || 1.4.10||
The aja certainly consists of the elements counting from fire, for some read of them as such.
ॐ कल्पनोपदेशाच्च मध्वादिवदविरोधः ॐ ॥ १.४.११॥
ॐ kalpanopadesacca madhvadivadavirodhah ॐ || 1.4.11||
And since this is an instruction in the form of an imagery, just as in the case of honey etc., therefore there is no incongruity.
ॐ न सङ्ख्योपसङ्ग्रहादपि नानाभावादतिरेकाच्च ॐ ॥ १.४.१२॥
ॐ na saṅkhyopasaṅgrahadapi nanabhavadatirekacca ॐ || 1.4.12||
Not even on the strength of the mention of number can Pradhana have Vedic sanction, because the entities are disparate and they involve an excess.
ॐ प्राणादयो वाक्यशेषात् ॐ ॥ १.४.१३॥
ॐ pranadayo vakyasesat ॐ || 1.4.13||
The vital force and the rest (are the panchajanah), (as is known) from the complementary passage.
ॐ ज्योतिषैकेषामसत्यन्ने ॐ ॥ १.४.१४॥
ॐ jyotisaikesamasatyanne ॐ || 1.4.14||
For the followers of some recension, the number five has to be made up with light in the absence of food.
ॐ कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः ॐ ॥ १.४.१५॥
ॐ karanatvena cakasadisu yathavyapadistokteh ॐ || 1.4.15||
(Brahman is presented by all the Upanishads); for as the cause of space and the rest, Brahman is spoken of in all the Upanishads just as It is in any one of them.
ॐ समाकर्षात् ॐ ॥ १.४.१६॥
ॐ samakarsat ॐ || 1.4.16||
Non-existence does not mean void, because of its allusion to Brahman.
ॐ जगद्वाचित्वात् ॐ ॥ १.४.१७॥
ॐ jagadvacitvat ॐ || 1.4.17||
Because (the word "work" is) indicative of the universe, (He of whom this is the work must be Brahman).
ॐ जीवमुख्यप्राणलिङ्गादिति चेत् तद्व्याख्यातम् ॐ ॥ १.४.१८॥
ॐ jivamukhyapranaliṅgaditi cet tadvyakhyatam ॐ || 1.4.18||
If it be contended that the supreme Self is not meant, owing to the presence of the indicatory marks of the individual soul and the chief Prana, then that has already been explained.
ॐ अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके ॐ ॥ १.४.१९॥
ॐ anyartham tu jaiminih prasnavyakhyanabhyamapi caivameke ॐ || 1.4.19||
But Jaimini holds the reference (to the individual soul) to be meant for a different purpose, as is known from the question and the answer. Moreover, some mention this clearly.
ॐ वाक्यान्वयात् ॐ ॥ १.४.२०॥
ॐ vakyanvayat ॐ || 1.4.20||
The Self to be realized, heard of, reflected on and profoundly meditated upon is the supreme Self, because (this is the meaning gathered) from the correlation of the passages.
ॐ प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः ॐ ॥ १.४.२१॥
ॐ pratijñasiddherliṅgamasmarathyah ॐ || 1.4.21||
Asmarathya thinks this (statement of non-difference between the individual soul and supreme Self) to be a sign indicative of the fulfillment of the declaration.
ॐ उत्क्रमिष्यत एवं भावादित्यौडुलोमिः ॐ ॥ १.४.२२॥
ॐ utkramisyata evam bhavadityauḍulomih ॐ || 1.4.22||
Audulomi says that (the statement about the identity of the individual soul and the supreme Self occurs in the beginning) since this state of identity comes to the soul when it departs from the body.
ॐ अवस्थितेरिति काशकृत्स्नः ॐ ॥ १.४.२३॥
ॐ avasthiteriti kasakrtsnah ॐ || 1.4.23||
Kasakritsna thinks (the statement about the identity in the beginning of the text is in order) because of the existence of the supreme Self as the individual soul.
ॐ प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात् ॐ ॥ १.४.२४॥
ॐ prakrtisca pratijñadrstantanuparodhat ॐ || 1.4.24||
Brahman must be the material cause as well, so as not to contradict the proposition and the illustration.
ॐ अभिध्योपदेशाच्च ॐ ॥ १.४.२५॥
ॐ abhidhyopadesacca ॐ || 1.4.25||
This is also understood from the teaching about the wilt to create.
ॐ साक्षाच्चोभयाम्नानात् ॐ ॥ १.४.२६॥
ॐ saksaccobhayamnanat ॐ || 1.4.26||
And because both (origin and dissolution) are taught directly (from Brahman).
ॐ आत्मकृतेः परिणामात् ॐ ॥ १.४.२७॥
ॐ atmakrteh parinamat ॐ || 1.4.27||
(Brahman is the material cause) because of action related to Itself by way of change of form.
ॐ योनिश्च हि गीयते ॐ ॥ १.४.२८॥
ॐ yonisca hi giyate ॐ || 1.4.28||
And because Brahman is declared to be the source (yoni).
ॐ एतेन सर्वेव्याख्याताव्याख्याताः ॐ ॥ १.४.२९॥
ॐ etena sarvevyakhyatavyakhyatah ॐ || 1.4.29||
Hereby all (other theories of the cause of the universe) are explained. They are explained.
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य चतुर्थः पादः समाप्तः
iti srimatkrsnadvaipayanakrtabrahmasutresu prathamadhyayasya caturthah padah samaptah
Thus ends the 4th padaha of the 1st adhayaya of the holy brahma sutras.
इति प्रथमोऽध्यायः॥
iti prathamo'dhyayah||
Thus ends the first adhyaya
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