Brahma Sutras Chapter 1.2

Brahma Sutras 1.2

Sarvatra Prasiddhyadhikaranam -  Topic 1 (Sutras 1-8)

The Manomaya is Brahman


Sarvatra prasiddhopadesat  |I.2.1 (32)

(That which consists of the mind ‘Manomaya’ is Brahman) because there is taught (in this text) (that Brahman which is) well-known (as the cause of the world) in the Upanishads.

Sarvatra - everywhere, in every Vedantic passage i.e., in all Upanishads;
Prasiddha - the well-known;
Upadesat - because of the teaching.


Vivakshitagunopapattescha  |I.2.2 (33)

Moreover the qualities desired to be expressed are possible (in Brahman; therefore the passage refers to Brahman).

Vivakshita - desired to be expressed;
Guna - qualities;
Upapatteh - because of the reasonableness, for the justification;
Cha - and, moreover.


Anupapattestu na saarirah  |I.2.3 (34)

On the other hand, as (those qualities) are not possible (in it) the embodied (soul is) not (denoted by Manomaya etc.).

Anupapatteh - not being justifiable, because of the impossibility, because of  the unreasonableness, because they are not appropriate;
Tu - but on the other hand;
Na - not;
Saarirah - the embodied, the Jiva or the individual soul.


Karmakartrivyapadesaccha  |I.2.4 (35)

Because of the declaration of the attainer and the object attained. He who consists of the mind (Manomaya) refers to Brahman and not to the individual soul.

Karma - object;
Kartri - agent;
Vyapadesat - because of the declaration or mention;
Cha - and.


Sabdaviseshat  |I.2.5 (36)

Because of the difference of words.

Sabda - word;
Viseshat - because of difference.


Smritescha  |I.2.6 (37)

From the Smriti also (we know the embodied self or the individual soul is different from the one referred to in the text under discussion).

Smriteh - from the Smriti;
Cha - and, also.


Arbhakaukastvattadvyapadesaccha neti chet na nichayyatvadevam vyomavaccha  |I.2.7 (38)

If it be said that (the passage does) not (refer to Brahman) on account of the smallness of the abode (mentioned i.e. the heart) and also on account of the denotation of that (i.e. of minuteness) we say, No; because (Brahman) has thus to be meditated and because the case is similar to that of ether.

Arbhakaukastvat - because of the smallness of the abode;
Tadvyapadesat - because of the description or denotation as such i.e. minuteness;
Cha - and also;
Na - not; Iti - not so;
Chet - if; Na - not;
Nichayyatvat - because of meditation (in the heart);
Evam - thus, so;
Vyomavat - like the ether;
Cha - and.


Sambhogapraptiriti chet na vaiseshyat  |I.2.8 (39)

If it be said that (being connected with the hearts of all individual souls to) Its (Brahman’s) Omnipresence, it would also have experience (of pleasure and pain) (we say) not so, on account of the difference in the nature (of the two).

Sambhogaprapti - that it has experience of pleasure and pain;
Iti - thus;
Chet - if;
Na - not;
Vaiseshyat - because of the difference in nature.

Attradhikaranam -  Topic 2 (Sutras 9-10)

The eater is Brahman


Atta characharagrahanat  |I.2.9 (40)

The Eater (is Brahman), because both the movable and immovable (i.e. the whole world) is taken (as His food).

Atta - the Eater;
Characharagrahanat - because the movable and immovable (i.e. the whole universe) is taken (as His food).


Prakaranaccha  |I.2.10 (41)

And on account of the context also the (eater is Brahman).

Prakaranat - from the context;
Cha - also, and.

Guhapravishtadhikaranam -  Topic 3 (Sutras 11-12) 

The dwellers in the cave of the heart are the individual soul and Brahman


Guham pravistavatmanau hi taddarsanat  |I.2.11 (42)

The two who have entered into the cavity (of the heart) are indeed the individual soul and the Supreme Soul, because it is so seen.

Guham - in the cavity (of the heart)
Pravishtau - the two who have entered;
Atmanau - are the two selfs (individual soul and the Supreme Soul);
Hi - indeed, because;
Taddarsanat - because it is so seen.


Viseshanaccha  |I.2.12 (43)

And on account of the distinctive qualities (of the two mentioned in subsequent texts).

Viseshanat - on account of distinctive qualities;
Cha - and.

Antaradhikaranam -  Topic 4 (Sutras 13-17) 

The person within the eye is Brahman


Antara upapatteh  |I.2.13 (44)

The person within (the eye) (is Brahman) on account of (the attributes mentioned therein) being appropriate (only to Brahman).

Antara - inside (the eye), the being within the eye;
Upapatteh - on account of the appropriateness of (attributes).


Sthanadivyapadesaccha  |I.2.14 (46)

And on account of the statement of place and so on.

Sthanadi - the place and the rest;
Vyapadesat - on account of the statement;
Cha - and.


Sukhavisishtabhidhanadeva cha  |I.2.15 (46)

And on account of the passage referring to that which is distinguished by bliss (i.e. Brahman).

Sukha - bliss;
Visishta - qualified by;
Abhidhanat - because of the description;
Eva - alone;
Cha - and.


Srutopanishatkagatyabhidhanaccha  |I.2.16 (47)

And on account of the statement of the way of him who has known the Truth of the Upanishads.

Sruto - heard;
Upanishatka - Upanishads;
Gati - way;
Abhidhanat - because of the statement;
Cha - and.


Anavasthiterasamhhavaccha netarah  |I.2.17 (48)

(The person within the eye is the Supreme Self) and not any other (i.e. the individual soul etc.) as these do not exist always; and on account of the impossibility (of the qualities of the person in the being ascribed to any of these).

Anavasthiteh - not existing always;
Asambhavat - on account of the impossibility;
Cha - and;
Na - not;
Itarah - any other.

Antaryamyadhikaranam -  Topic 5 (Sutras 18-20) 

The internal ruler is Brahman


Antaryamyadhidaivadishu taddharmavyapadesat  |I.2.18 (49)

The internal ruler over the gods and so on (is Brahman) because the attributes of that (Brahman) are mentioned.

Antaryami -  the ruler within;
Adhidaivadishu - in the gods, etc.;
Tat - His;
Dharma - attributes;
Vyapadesat - because of the statement.


Na cha smartamataddharmabhilapat  |I.2.19 (50)

And (the Internal Ruler is) not that which is taught in the Sankhya Smriti (viz., Pradhana) because qualities contrary to its nature are mentioned (here).

Na - neither;
Cha - also, and;
Smartam - that which is taught in (Sankhya) Smriti;
Ataddharmabhilapat - because qualities contrary to its nature are mentioned.


Sariraschobhaye’pi hi bhedenainamadhiyate  |I.2.20 (51)

And the individual soul (is not the Internal Ruler) for both also (i.e. both recensions viz., the Kanva and Madhyandina Sakhas of the Brihadaranyaka Upanishad) speak of it as different (from the Internal Ruler.)

Sarirah - the embodied, the individual soul;
Cha - also, and; (Na - not);
Ubhaye - the both namely the recentions Kanva and Madhyandinas;
Api - even, also;
Hi - because;
Bhedena - by way of difference;
Enam - this, the Jiva;
Adhiyate - read, speak of, indicate.

Adrisyatvadhikaranam -  Topic 6 (Sutras 21-23) 

That which cannot be seen is Brahma


Adrisyatvadigunako dharmokteh  |I.2.21 (52)

The possessor of qualities like indivisibility etc., (is Brahman) on account of the declaration of Its attributes.

Adrisyatva - invisibility;
Adi - and the rest, beginning with;
Gunakah - one who possesses the quality (Adrisyatvadigunakah - possessor of qualities like invisibility);
Dharmokteh - because of the mention of qualities.


Viseshanabhedavyapadesabhyam cha netarau  |I.2.22 (53)

The other two (viz. the individual soul and the Pradhana) are not (the source of all beings) for distinctive attributes and differences are stated.

Viseshanabhedavyapadesabhyam - on account of the mention of distinctive attributes and differences;
Cha - and;
Na - not;
Itarau - the other two.


Rupopanyasaccha  |I-2-23 (54)

And on account of its form being mentioned (the passage under discussion refers to Brahman).

Rupa - form;
Upanyasat - because of the mention;
Cha - and.

Vaisvanaradhikaranam -  Topic 7 (Sutras 24-32) 

Vaisvanara is Brahman


Vaisvanarah sadharanasabdaviseshat  |I.2.24 (55)

Vaisvanara (is Brahman) on account of the distinction qualifying the common terms ("Vaisvanara" and "Self").

Vaisvanarah - Vaisvanara;
Sadharana sabda -  common word;
Viseshat - because of the distinction.


Smaryamanamanumanam syaditi  |I.2.25 (56)

Because that (cosmic form of the Supreme Lord) which is described in the Smriti is an indicatory mark or inference (from which we infer the meaning of this Sruti text under discussion).

Smaryamanam - mentioned in the Smriti;
Anumanam - indicatory mark, inference;
Syat - may be;
Iti - because thus.


Sabdadibhyo’ntahpratisthanaccha neti chet na tatha drishtyupadesat asambhavat purushamapi chainamadhiyate  |I.2.26 (57)

If it be said that (Vaisvanara is) not (Brahman) or the Highest Lord on account of the term (viz., Vaisvanara which has a different settled meaning viz., gastric fire) etc., and on account of his abiding within (which is a characteristic of the gastric fire) (we say) no, because there is the instruction to conceive (Brahman) as such (as the gastric fire, because it is impossible for the gastric fire to have the heaven etc., for its head and other limbs) and also because they (the Vajasaneyins) describe him (viz. the Vaisvanara) as man (which term cannot apply to the gastric fire).

Sabdadibhyah - on account of the word;
Antah - within;
Pratishthanat - because of abiding;
Cha - and;
Na - not;
Iti chet - if it be said;
Na - not so;
Tatha - thus, as such;
Drishtyupadesat -  on account of the instructions to conceive it;
Asambhavat - because of impossibility;
Purusham - as person;
Api - also;
Cha - and;
Evam - him;
Adhyate - (they) describe.


Ata eva na devata bhutam cha  |I.2.27 (58)

For the same reasons (the Vaisvanara) cannot be the deity (fire) or the element (fire).

Ata eva - for the same reasons;
Na - (is) not;
Devata - the presiding deity of fire;
Bhutam - the element of fire;
Cha - and.


Sakshadapyavirodham Jaiminih  |I.2.28 (59)

Jaimini (declares that there is) no contradiction even (if by Vaisvanara) (Brahman is) directly (taken as the object of worship).

Sakshat - directly;
Api - also, even;
Avirodham - no objection, no contradiction;
Jaiminih - (so says) Jaimini.


Abhivyakterityasmarathyah  |I.2.29 (60)

On account of the manifestation, so says Aasmarathya.

Abhivyakteh -  because of manifestation;
Iti - thus, so;
Aasmarathyah - (says) Asmarathya.


Anusmriterbadarih  |I.2.30 (61)

For the sake of meditation or constant remembrance - so says the sage Badari.

Anusmriteh - for the sake of meditation or constant remembrance;
Baadarih - (so says) the sage Baadari.


Sampatteriti jaiministatha hi darsayati  |I.2.31 (62)

Because of imaginary identity the Supreme Lord may be called Pradesamatra (span long). So says Jaimini because so (the Sruti) declares.

Sampatteh - because of imaginary identity;
Iti - thus, so;
Jaimini - (says) Jaimini;
Tatha - in this way;
Hi - because;
Darsayati - (the Sruti) declares.


Amananti chainamasmin  |I.2.32 (63)

Moreover they (the Jabalas) teach that this (Supreme Lord is to be meditated upon) in this (the space between the head and the chin).

Amananti - (they) speak, teach, recite, declare;
Cha - moreover, also, and;
Enam -  this;
Asmin - in this.