Chapter One (प्रथमोऽध्यायः)

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)

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)

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)

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)

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)

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)

Thus ends the first chapter.