1.2.08

न नरेणावरः प्रोक्त एष सुज्ञेयो बहुधा चिन्त्यमानः। अनन्यप्रोक्ते गतिरत्र नास्ति अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥८॥

na nareṇāvaraḥ prokta eṣa sujñeyo bahudhā cintyamānaḥ. ananyaprokte gatir atra nāsti aṇīyān hy atarkyam aṇu-pramāṇāt ॥8॥

[न (na) - not; नरेण (nareṇa) - by a man; अवरः (avaraḥ) - inferior; प्रोक्तः (proktaḥ) - when spoken; एषः (eṣaḥ) - this (ultimate essence); सुज्ञेयः (sujñeyaḥ) - well understandable; बहुधा (bahudhā) - in many ways; चिन्त्यमानः (cintyamānaḥ) - being contemplated; अनन्य-प्रोक्ते (ananya-prokte) - if not spoken by one who understands difference; गतिः (gatiḥ) - understanding; अत्र (atra) - here; नास्ति (nāsti) - does not exist; अणीयान् (aṇīyān) - subtler; हि (hi) - indeed; अतर्क्यम् (atarkyam) - beyond reasoning; अणु-प्रमाणात् (aṇu-pramāṇāt) - due to minuteness;]

This (ultimate essence) is not well understood when spoken by an inferior man, though contemplated in many ways. There is no understanding here unless spoken by one who is 'ananya', i.e. one who understands the the supreme essence is different and individual being is different; it is subtler than the subtle and beyond reasoning due to its minuteness.

Bhāṣya 1.2.08

'ananyaḥ' - one who understands that the Lord is different and individual being is different.

अन्यो भगवान् अन्योऽहं इत्यजानन् अनन्यः। तेन प्रोक्ते गतिः र्ज्ञानं नास्ति।

anyo bhagavān anyo'ham ity ajānān ananyaḥ. tena prokte gatiḥ jñānaṁ nāsti.

[अन्यः (anyaḥ) - different; भगवान् (bhagavān) - the Lord; अन्यः (anyaḥ) - different; अहम् (aham) - I; इति (iti) - thus; अजानन् (ajānān) - not knowing; अनन्यः (ananyaḥ) - non-different; तेन (tena) - by him; प्रोक्ते (prokte) - if spoken; गतिः (gatiḥ) - true comprehension; ज्ञानम् (jñānam) - knowledge; नास्ति (nāsti) - does not exist;]

The 'ananyaḥ' is the one who understands that the Lord is different, and I am different. If not spoken by such a one, there is no true comprehension or knowledge.

"प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ"

"proktānyenaiva sujñānāya preṣṭha"

[प्रोक्तम् (proktam) - spoken; अन्येन (anyena) - by another (one who is not the self-knower); एव (eva) - indeed; सुज्ञानाय (sujñānāya) - for proper understanding; प्रेष्ठ (preṣṭha) - O beloved;]

"Spoken by others, it is not for true understanding, O dear one."

इति वाक्यशेषात्।

iti vākya-śeṣāt.

[इति (iti) - thus; वाक्य-शेषात् (vākya-śeṣāt) - from the remainder of the sentence;]

- is the conveyed expression from the rest of the sentence.

"जीवानां चैव विष्णोश्च यो न वेत्ति भिदां पुमान्। तदनुव्रताश्च ये केचित् तेषां ज्ञानं न जायते॥"

"jīvānāṁ caiva viṣṇoś ca yo na vetti bhidāṁ pumān. tad-anuvratāś ca ye kecit teṣāṁ jñānaṁ na jāyate॥"

[जीवानाम् (jīvānām) - of individual being; च (ca) - and; एव (eva) - indeed; विष्णोः (viṣṇoḥ) - of Viṣṇu; च (ca) - and; यः (yaḥ) - who; न (na) - not; वेत्ति (vetti) - knows; भिदाम् (bhidām) - the distinction; पुमान् (pumān) - a person; तत्-अनुव्रताः (tat-anuvratāḥ) - those who follow him; च (ca) - and; ये (ye) - who; केचित् (kecit) - whatsoever; तेषाम् (teṣām) - for them; ज्ञानम् (jñānam) - knowledge; न (na) - not; जायते (jāyate) - arises;]

"He who does not know the distinction between the individual being and Lord Viṣṇu, and those who follow him — knowledge does not arise for them."

इति ब्रह्मवैवर्ते।

iti brahmavaivarte.

[इति (iti) - thus; ब्रह्मवैवर्ते (brahmavaivarte) - in the Brahma-vaivarta;]

- stated thus in the ancient testimonial of Brahma-vaivarta.