अथातो ब्रह्मजिज्ञासा
Now, therefore, the inquiry into Brahman.
जन्माद्यस्य यतः
From whom arises the origin, sustenance, and dissolution of this universe.
शास्त्रयोनित्वात्
Because the scriptures are the source.
तत् तु समन्वयात्
That is so, due to consistent teaching.
ईक्षतेर् नाशब्दम्
Because of the act of seeing, not merely the word.
गौणश् चेन् नात्मशब्दात्
If it is secondary, not so, because the term 'self' is used.
तन्निष्ठस्य मोक्षोपदेशात्
Because liberation is taught for one devoted to that.
हेयत्वावचनाच् च
And because its abandonment is not stated.
प्रतिज्ञाविरोधात्
Because it would contradict the proposition.
स्वाप्ययात्
Because of dissolution.
गतिसामान्यात्
Because of the similarity in the path.
श्रुतत्वाच् च
And because it is declared in the scriptures.
आनन्दमयो ऽभ्यासात्
Because of repeated assertion, he is full of bliss.
विकारशब्दान् नेति चेन् न प्राचुर्यात्
If because of words denoting modification, not so, because of predominance.
तद्धेतुव्यपदेशाच् च
And because the cause is indicated.
मान्त्रवर्णिकमेव च गीयते
And the mantra-text alone is sung.
नेतरो ऽनुपपत्तेः
Not any other, because it is not reasonable.
भेदव्यपदेशाच् च
And because distinction is indicated.
कामाच् च नानुमानापेक्षा
And because of desire, there is no need for inference.
अस्मिन्न् अस्य च तद्योगं शास्ति
In this matter, the scripture teaches its connection.
अन्तस् तद्धर्मोपदेशात्
Within, because the teaching concerns its attribute.
भेदव्यपदेशाच् चान्यः
And because of the designation of difference, it is another.
आकाशस् तल्लिङ्गात्
Space, because of the indicative mark.
अत एव प्राणः
For the same reason, the vital force.
ज्योतिश् चरणाभिधानात्
Light, because of the mention of its course.
छन्दो ऽभिधानान् नेति चेन् न तथा चेतोऽर्पणनिगदात् तथा हि दर्शनम्
If it is objected that it is not so because of the mention of metre, it is not so, because the offering of the mind is stated; for thus is the vision.
भूतादिपादव्यपदेशोपपत्तेश् चैवम्
And thus, because of the appropriateness of the designation as the cause of elements and so on.
उपदेशभेदान् नेति चेन् नोभयस्मिन्न् अप्य् अविरोधात्
If it is objected that it is not so because of the difference in teaching, not so, because in both cases there is no contradiction.
प्राणस् तथानुगमात्
The vital force, because of the subsequent connection.
न वक्तुर् आत्मोपदेशाद् इति चेद् अध्यात्मसंबन्धभूमा ह्य् अस्मिन्
If it is objected that it is not so because the teacher refers to his own self, not so, for here the ground is the relation to the self.