VedAnta-sUtras 1.2.1-33

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1st adhyAya = section, 2nd pAda - part shows 33 sUtras = codes.

1.2.1 sarvatra prasiddhopadezAt

everywhere; well-known; from teaching

32) Supreme Being referred to is Param-Brahman, for here is taught His well-known attributes.

1.2.2 vivaxita guNopapattez ca

desired to be stated, qualities, due to reasonableness; and

33) Moreover, qualities described possible in Brahman only

1.2.3 anupapattes tu na zArIraH

due to impossiblity, unreasonableness; but not, embodied jIva

34) Embodied one is not manomaya beause those qualities not possible in jIva.

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1.2.4 karma kartR vyapadezAc ca

object, agent, from declaration, and

35) And due to distinction drawn therein between agent/JIva & object/Brahman.

1.2.5 zabda vizeSAt - word, from difference

36) Due to declension difference of 2 words, Manomaya is Brahman.

1.2.6 smRtez ca - from historical scripture, and

37) So also the SmRti

1.2.7 arbhakaukastvAt tad vyapadezAc ca neti cet, na, nicAyyatvAd eva vyomavac ca

small; due to abode, dwelling; of that; from denotation; and not so; if not; from Heart Meditation; thus; like space; and

38) Sould it be said Manomaya cannot refer to Brahman due to abode's smallness, and due to that denotation;

we say no, for Brahman has thus to be meditated upon, and because in same passage Brahman is said to be infinite like space.

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First We Review 1st pAda 8-11, id est, 1.1.8-11 + 1.2.8

1.1.8 heyatvAvacanAc ca

heyatva - abandonement; avacanAt - not being said; and

8) Creator is not saguN Brahman; text nowhere teaches its abandonement in favor of someone superior

1.1.9 svApyAt - from himself merging

9) Creator not saguN Brahman; he merges into Himself

(unlike saguN which merges into something other than Himself)

1.1.10 gati sAmAnyAt

gatiH - avagatiH knowledge, conception; from uniformity

10) SaguN Brahman is nowhere taught in Vedas, which uniformly describe NirguN Brahman only.

1.1.11 zrutatvAc ca because of ZrUti text; and

11) And there's direct text showing NirguN Brahman, Universal Creator, also grants salvation.

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1.2.8 - sambhoga prAptir iti cen, na, vaizeSyAt

mutual, joint enjoyment; prAptiH - attainment, resultant; thus if not;

vaizesyAt - from difference:

specific cause one suffers pleasure & pain not mere connection with body, but his Karmas done in past.

39) If it be objected therell be connection with pleasure & pain experience were Brahman to abide in same body as JIva, not true.

There's a peculiar difference with regard to this connection.

 

 

 

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1.2.9 attA carAcara grahanAt - Eater is Supreme;

moving & non-moving; from his seizing, containing & taking up as food

40) Eater is Higher Self, because both moveable & immovable He takes as food.

This reminds of which 1st Canto NArada Muni zloka?

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1.2.10 prakaraNAc ca - from context, too

41) Furthermore, context dittos Eater is Brahman.

So next time u r honoring your Hari-prasAd recall: part & parcel morsel martial

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1.2.11 guhAm praviSTAv AtmAnau hi tad darzanAt

in cavity, heart; praviSTau - 2 who entered; 2 Selves; because, that, as seen from other texts

Two who have entered Heart r JIvAtman & ParamAtman, proven from other scripture too.

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1.2.12 vizeSanAc ca - from distinct qualities, too

43) Moreover, due to specific qualities, JIva's associate within Heart is Supreme Self.

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1.2.13 antara upapatteH = antaraH - the being within; because of reasonableness

44) The Being within the eye is Lord, for it is reasonabler to construe passage applies to Supreme Self than to anyone else.

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1.1.14 sthAnAdi vyapadezAc ca = place & rest; due to statement; and

45) For there r statements in other UpaniSads too mentioning Supreme Self having His abode in places like our eye, etc.

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1.2.15 sukha viziSTAbhidhAnAd eva ca = happiness; viziSTa - qualified by, possessing; from description; plus

46) And because text talks only of that one possessing joy, it must refer to Supreme Self, not JIva, who has misery, not joy.

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zrutopaniSatka gaty abhidhAnAc ca

zruta = heard; upaniSatka = UpaniSad; way, course; from statement; and

And from description given in this passage, same salvation sort obtained by person who worships person in eye is obtained by persons who have heard UpaniSad & worship Supreme Brahman.

Id est, Person in eye & Brahman r one & same.

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anavasthiter asambhavAc ca, netaraH

due to abode's nonpermanency; due to impossibility; and, not, other

No other being, such as reflected Self, is meant by person in eye for 2 reasons:

1) they do not have permanent abode in eye

2) it's impossible for them to possess attributes described

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antaryAmy adhidaivAdiSu tad dharma vyapadezAt

ruler within; in devas' elements such as; His attributes; from statement

Superintendent referred to in UpaniSads w.r.t. material nature, id est, earth, water... is Supreme Self.

From scripture we hear & learn of His Nature & Glories.

[Guest guest]

na ca smArta atad-dharmAbhilApAt

not, and, taught in smRti, not-its-qualities; abhilApAt from description

AntaryAmi = Ruler within neither pradhAn not jIva, because PurANas declare Him having attributes they lack.

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1.2.20 zarIraz cobhaye'pi hi bhedenainam adhIyate

soul, and, ubhaye = both, also, indeed = because; by discretion; enam = this, is read

1) Yogin's soul not AntaryAmi, for recensions distinguish Them.

2) Ruler within not jIvAtma, for UpaniSads' critics describe Them differently.

ZrI KRSNa BhagavAn JanmASTami-mahotsav ki jaya!

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1.2.21 adRzyatvAdi guNako dharmokteH

invisibility, beginning with; quality possessor = being possessing invisibility; because of attribute mentioned

52 -Being with invisibility option is none other than Highest Self, for text declares attributes belonging only to Highest Self.

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1.2.22 VIZESaNa bheda-vyapadezAbhyAn ca netarau

distinct attributes; by pointing out difference; and not, itarau = other 2, viz; matter & souls, SAnkhya's prakRTi & puruSa

53) Precise qualities (like Omniscience) distinguish Highest Imperishable from Lower Imperishable (PradhAn), while pointed references to him (as Heavenly Person, sans body) differentiates Him (from other person called jIva) ergo, neither is intended in those 2 passages.

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rUpopanyAsAc ca -> rUpa = form; upanyAsAt = because of mention, due to imagining; and

54) And because form has been declared, with respect to this Imperishable, ergo, it must refer to Lord, not jIva.

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sUtra 55: prakaraNAt = from context

Context also shows that form above (sUtra 23) is that of Lord, not of any inferior entity.

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1.2.25 vaizvAnaraH sAdhAraNa zabda vizeSAt

Term VaizvAnara in Chandogya UpaniSad passage V.11.6 & 18.1 denotes Supreme Self (ViSNu), for this common term VaizvAnaro is qualified by epithets which r Lord's distinctive attributes.

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57) smaryamANam anumAnaM syAd iti

mentioned in smRti; inference; may be; because

This smRti text may also be inferential mark for VaizvanAro being Highest Self

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zabdAdibhyo'ntaH pratiSThAnAc ca neti cen na tathA dRSTy upadezAd saMbhavAt puruSa vidham api cainam adhIyate

from words; within; from abiding; and no so; if not thus; ViSNu meditation; from being taught; from impossibility; having male shape; also and Him; they read

58) If some say digestive fire canNOT be ViSNu, for there r expressions stating otherwise & because its described as abiding within man's body, we reply no, for:

a) it is impossible that it denotes anything else in this passage

b) they describe Him as having male form.

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ata eva na devatA bhUtac ca

therefore too; not demigod; fire element neither

59) For same reason, VaizvAnara's neither Fire's Deity nor Element.

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saxAd apy avirodham jaiminiH

directly also; no objection, contradiction; sage Jaimini

Jaimini opines that "agni" may precisely denote Supreme Brahman, sans contradiction.

Agni is derived from root agi = to go + suffix ni

Thus, Agni = "He who leads others" or "gives birth to all others"

Angayati iti agniH: "producer or generator of all"

Agre nayati iti agniH = ViSNu = agniH vaizvAnara

Chandogya UpaniSad: vaizvAnara has span = prAdeza size.

How can unlimited Brahman be so limited?

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abhivyakter ity Azmarathya

due to manifestation; thus; sage Azmarathya

Sage Azmarathya opines that VaizvAnara measures one span, because thus He manifests himself in His meditative devotee's heart.