अकारणकमेवाऽतो ब्रह्मसिद्धमिदं स्थितम् । प्रत्यक्षमेव निर्मातृ तस्यांऽशास्त्वनुमादयः ॥ ३३ ॥
akāraṇakamēvā’tō brahmasiddhamidaṁ sthitam | pratyakṣamēva nirmātṛ tasyāṁ’śāstvanumādayaḥ || 33 ||
Translation
Therefore this, which stands as Brahman, is established as having no cause; direct perception alone is the maker, and inference and the rest are parts of it.
Word by word
- akāraṇakam
- as having no cause
- ēva
- indeed; alone
- atō
- (ataḥ) therefore
- brahma
- as Brahman
- siddham
- is established
- idaṁ
- this
- sthitam
- which stands
- pratyakṣam
- direct perception
- nirmātṛ
- the maker
- tasya
- of it
- aṁśās
- (aṁśāḥ) parts
- tu
- and
- anumā
- inference
- ādayaḥ
- and the rest
Meaning
The conclusion of the account of the means of knowledge. The commentary: so the direct, which stands here, is shown to be Brahman without cause and without a second; inference and the other means are parts of it because they all begin from perception. In short, the essence of all the means of knowledge is the Self alone. Another commentary draws it out: since the effect has been shown to be unreal, the cause that depends on it is unreal too, and causelessness is what is real.