Adhyāya I · Pāda 4
29 sūtras
- Sūtra 1.4.1If it be said that some (mention) that which is based on inference (i.e. the pradhâna); we deny this, because (the term alluded to) refers to what is contained in the simile of the body (i.e. the body itself); and (that the text) shows.Sūtra translation
- Sūtra 1.4.2But the subtle (body is meant by the term avyakta) on account of its capability (of being so designated).Sūtra translation
- Sūtra 1.4.3(Such a previous seminal condition of the world may be admitted) on account of its dependency on him (the Lord); (for such an admission is) according to reason.Sūtra translation
- Sūtra 1.4.4And (the pradhâna cannot be meant) because there is no statement as to (the avyakta) being something to be cognised.Sūtra translation
- Sūtra 1.4.5And if you maintain that the text does speak (of the pradhâna as an object of knowledge) we deny that; for the intelligent (highest) Self is meant, on account of the general subject-matter.Sūtra translation
- Sūtra 1.4.6And there is question and explanation relative to three things only (not to the pradhâna).Sūtra translation
- Sūtra 1.4.7And (the case of the term avyakta) is like that of the term mahat.Sūtra translation
- Sūtra 1.4.8(It cannot be maintained that ajâ means the pradhâna) because no special characteristic is stated; as in the case of the cup.Sūtra translation
- Sūtra 1.4.9But the (elements) beginning with light (are meant by the term ajâ); for some read so in their text.Sūtra translation
- Sūtra 1.4.10And on account of the statement of the assumption (of a metaphor) there is nothing contrary to reason (in ajâ denoting the causal matter); just as in the case of honey (denoting the sun) and similar cases.Sūtra translation
- Sūtra 1.4.11(The assertion that there is scriptural authority for the pradhâna, &c. can) also not (be based) on the mention of the number (of the Sankhya categories), on account of the diversity (of the categories) and on account of the excess (over the number of those categories).Sūtra translation
- Sūtra 1.4.12(The pañkajanâh are) the breath and so on, (as is seen) from the complementary passage.Sūtra translation
- Sūtra 1.4.13In the case of (the text of) some (the Kânvas) where food is not mentioned, (the number five is made full) by the light (mentioned in the preceding mantra).Sūtra translation
- Sūtra 1.4.14(Although there is a conflict of the Vedânta-passages with regard to the things created, such as) ether and so on; (there is no such conflict with regard to the Lord) on account of his being represented (in one passage) as described (in other passages), viz. as the cause (of the world).Sūtra translation
- Sūtra 1.4.15On account of the connexion (with passages treating of Brahman, the passages speaking of the Non-being do not intimate absolute Non-existence).Sūtra translation
- Sūtra 1.4.16(He whose work is this is Brahman), because (the 'work') denotes the world.Sūtra translation
- Sūtra 1.4.17If it be said that this is not so, on account of the inferential marks of the individual soul and the chief vital air; we reply that that has already been explained.Sūtra translation
- Sūtra 1.4.18But Jaimini thinks that (the reference to the individual soul) has another purport, on account of the question and answer; and thus some also (read in their text).Sūtra translation
- Sūtra 1.4.19(The Self to be seen, to be heard, &c. is the highest Self) on account of the connected meaning of the sentences.Sūtra translation
- Sūtra 1.4.20(The circumstance of the soul being represented as the object of sight) indicates the fulfilment of the promissory statement; so Âsmarathya thinks.Sūtra translation
- Sūtra 1.4.21(The initial statement identifies the individual soul and the highest Self) because the soul when it will depart (from the body) is such (i.e. one with the highest Self); thus Audulomi thinks.Sūtra translation
- Sūtra 1.4.22(The initial statement is made) because (the highest Self) exists in the condition (of the individual soul); so Kâsakritsna thinks.Sūtra translation
- Sūtra 1.4.23(Brahman is) the material cause also, on account of (this view) not being in conflict with the promissory statements and the illustrative instances.Sūtra translation
- Sūtra 1.4.24And on account of the statement of reflection (on the part of the Self).Sūtra translation
- Sūtra 1.4.25And on account of both (i.e. the origin and the dissolution of the world) being directly declared (to have Brahman for their material cause).Sūtra translation
- Sūtra 1.4.25aOn account of (the Self) making itself.Sūtra translationCommentary from Rāmānuja only at this sūtra
- Sūtra 1.4.26(Brahman is the material cause) on account of (the Self) making itself; (which is possible) owing to modification.Sūtra translation
- Sūtra 1.4.27And because Brahman is called the source.Sūtra translation
- Sūtra 1.4.28Hereby all (the doctrines concerning the origin of the world which are opposed to the Vedânta) are explained, are explained.Sūtra translation