Chapter One (प्रथमोऽध्यायः)

nārāyaṇaṁ guṇaiḥ sarvairudīrṇaṁ dōṣavarjitam। jñēyaṁ gamyaṁ gurūṁścāpi natvā sūtrārtha ucyatē ॥1॥

After paying homage to Nārāyaṇa, who is exalted in all qualities, free from defects, and to be known and attained, and also to the gurus, the meaning of the sūtras is stated. (0)

viṣṇurēva vijijñāsyaḥ sarvakartā’gamōditaḥ। samanvayādīkṣatēśca pūrṇānandō’ntaraḥ khavat‌ ॥1॥

Viṣṇu alone is to be inquired into—the maker of all, taught by scripture—because of concordance and because seeing is attributed; he is possessed of complete bliss, the one within, like space. (1)

praṇētā jyōtirityādyaiḥ prasiddhairanyavastuṣu। ucyatē viṣṇurēvaikaḥ sarvaiḥ sarvaguṇatvataḥ ॥2॥

It is Viṣṇu, and Viṣṇu alone, who is denoted by all terms such as “director” and “light,” which are well established in usage with reference to other entities, because he possesses all attributes.(2)

sarvagō’ttā niyantā ca dr̥śyatvādyujjhitaḥ sadā। viśvajīvāntaratvādyairliṅgaiḥ sarvairyutaḥ sa hi ॥3॥

He is indeed all-pervading, the eater and the controller, always devoid of visibility and the like, and endowed with all indicatory marks, such as being within the universe and living beings.(3)

sarvāśrayaḥ pūrṇaguṇaḥ sō’kṣaraḥ san‌ hr̥dabjagaḥ। sūryādibhāsakaḥ prāṇaprērakō daivatairapi ॥4॥

jñēyō na vēdaiḥ śūdrādaiḥ kampakō’nyaśca jīvataḥ। patitvādiguṇairyuktaḥ tadanyatra ca vācakaiḥ ॥5॥

mukhyataḥ sarvaśabdaiśca vācya ēkō janārdanaḥ। avyaktaḥ karmavācyaiśca vācya ēkō’mitātmakaḥ ॥6॥

He is the support of all and possesses attributes in their fullness. Being imperishable, he abides in the lotus of the heart; he illuminates the sun and the rest, impels Prāṇa, and is to be known even by the deities, but not by Śūdras and the like through the Vedas. He is the causer of trembling and is distinct from the jīva; he is endowed with qualities such as lordship. Janārdana alone is primarily denoted by all words, including words denoting something other than him; the unmanifest One, of immeasurable nature, is also denoted by words expressive of action.(4-6)

avāntaraṁ kāraṇaṁ ca prakr̥tiḥ śūnyamēva ca। ityādyanyatra niyatairapi mukhyatayōditaḥ। śabdairatō’nantaguṇō yacchabdā yōgavr̥ttayaḥ ॥7॥

He is denoted in the primary sense even by words restricted in application elsewhere, such as “intermediate cause,” “Prakṛti,” and “the very void.” Therefore, he possesses infinite attributes, because words have derivational signification.(7)

॥iti prathamō’dhyāyaḥ॥

Thus ends the first chapter.