iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu prathamādhyāyasya prathamaḥ pādaḥ samāptaḥ

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इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य प्रथमः पादः समाप्तः

iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu prathamādhyāyasya prathamaḥ pādaḥ samāptaḥ

Here ends the First Pada of the First Adhyaya.

***

॥प्रथमोऽध्यायः॥

FIRST ADHYAYA

.. prathamo’dhyāyaḥ ..

॥द्वितीयः पादः॥

Second Pada

.. dvitīyaḥ pādaḥ ..

Adhikarana I — The Manomaya is Brahman

May Shri Krishna illumine my heart. He whose praises are sung by words like Manomaya (intelligent), etc.

In the First Pada, it has been taught that the Supreme Brahman should be enquired into. He is the Cause of the whole world and is termed the Highest Person. Further it has been shown therein that certain words like Anandamaya, Jyotis, Prana, Akasha, etc., which prima facie apply to something else, should be construed to mean, and do mean, Brahman; because such is the Samanvaya or logical construction of the sentences in which those words occur. While now in the second and third Padas, will be shown that certain other words and sentences, in which the characteristic marks of Brahman are not so apparent, as in those of the first Pada, apply also to Him.

Vishaya: In the Chhandogya Upanishad in the chapter relating to the Shandilya Vidya (III, 14.1) we read follows:

1. This Brahman is indeed the Full. Let one meditate with devotion on Him as the Mover-on-the-water. (Such meditation leads to faith). Next because a man is a creature of faith, as is his faith in this life so will be his condition in the next, after death. So let him generate full faith (in the Lord)

2. (The Lord is) Omniscient, Omnipotent, Glorious, Resolute, All-wise, the Agent, the Ordainer, the Heart’s desire, the most Sweet-scenting, the Supporter of all this, the Silent Impartial Witness.

3. This my Self within the heart is smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my Self within the heart, greater than the earth, greater than the intermediate region, greater than the Heaven, greater than nil these worlds.

4. He is the enjoyer of all works, all desires, all sweet odours, and all tastes. He embraces all this, and is the silent impartial (witness). This my Self within the heart, is that Brahman. (Lot one meditate on Him, with this idea) «when departing from this body I shall reach Him». He who has this faith (verily obtains Him), there is no doubt in it. Thus said Shandilya, thus said Shandilya.

Doubt: Now arises tins doubt: Is this Manomaya mentioned above, as the object of worship and meditation, the Jiva or the Paramatman?

Purvapaksha: The words Manas and Prana are used in the above passage, and we are all aware that these are the organs of the Jiva, and therefore they apply to the Jiva and not to Brahman, for He has no organs like Manas or Prana. For says the Shruti: «Aprana hi amanah shubhrah» (Mundaka, II, 1. 2.) «He is without Manas and Prana, He is pure».

Thus Prana and Manas have been excluded regarding Brahman. Therefore the being referred to in the above passage is a Jiva, and not Brahman.

Though the word Brahman occurs in the opening sentence of the above passage, yet that Brahman is not to be taken as the object of meditation described as Manomaya, because the sentence «Sarvam khalvidam Brahma» is really an injunction teaching Shanti, the person meditating must first quieten all his faculties, and in order to get this peace, he is taught to imagine everything as Brahman. Thus it being ascertained that Manomaya, etc., refers to Jiva, the word Brahman occurring at the end, in the phrase «he my Self within the heart is that Brahman», also refers to the Jiva.

Siddhanta: To this the author answers:

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