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, declared by scripture — because of the consistent purport of scripture and because scripture speaks of His conscious willing. He is complete bliss, the indwelling One, all-pervading like space. (1) (1)

praṇētā jyōtirityādyaiḥ prasiddhairanyavastuṣu। ucyatē viṣṇurēvaikaḥ sarvaiḥ sarvaguṇatvataḥ ॥2॥

It is Viṣṇu, and Viṣṇu alone, who is denoted by all terms such as “director” (praṇetā) and “effulgence” (jyōtiḥ), though these terms are conventionally used with reference to other entities, because He possesses all attributes in their fullness. (2)

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

He is all-pervading, the enjoyer and the controller, and is ever free from visibility and the like, i.e. not an object of ordinary sensory apprehension. Indeed, He possesses all the indicatory marks, such as being the indwelling presence within the universe and within all jīvas. (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 every attribute in fullness. Being imperishable, He abides in the lotus of the heart; He causes the sun and the rest to shine and impels Prāṇa. He is to be known even by the deities, but cannot be known through the Vedas by Śūdras and others, i.e those with pridominantly tamasic qualities. He causes trembling, is distinct from the jīva, and is endowed with qualities such as lordship. Janārdana alone is primarily denoted by all words, including words conventionally applied elsewhere. The unmanifest One, whose nature is immeasurable, is also alone expressed by words denoting actions. (4–6)

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

He is primarily denoted even by words which, elsewhere, are restricted to other referents, such as “intermediate cause,” “Prakṛti,” and “the void.” Therefore, He possesses infinite attributes, since words signify through their derivational meanings. (7)

॥iti prathamō’dhyāyaḥ॥

Thus ends the first chapter.