|| ॐ अथातो ब्रह्मजिज्ञासा ॐ ||
Investigation into the nature of Brahman is necessary
Vishwam: One who is omnipotent
Vishnu: One who is present everywhere
Bhuta Bhavya Bhavatprabhu: One who is present at all times
Jivana: One who is different from Jiva(s)
The above names convey the message that Brahman is different from Jivas because he is infinitely more superior than Jivas, due to his attributes such as omnipresence, omnipotence and so on.
Therefore, the (qualified) Jiva becomes an adhikarin to undertake the study of the nature of Brahman.
Vedya: One who is fit to be known
Brahmanya: One who is worthy of being known
Due to the very nature of the attributes described as being possessed by Brahman, he becomes the object of study to those who qualify (adhikarin). Hence he is the “vishaya”
Muktanam Parama Gati: He is the resort of even those who are already liberated.
The above name confirms that Brahman is the one who is the refuge of the Jiva because he controls even those who are liberated. Therefore it is obvious that he controls even the unliberated souls. He is the giver of Mukti. Hence Mukti is the “prayojana” of studying his nature.
Brahmanapriya: One who is pleased with those who know him.
When Paramatma is pleased he grants Mukti. The above name indicates that He gets pleased with those who know Him. Therefore, the adhikarins (Jivas) who know Him (vishaya) get Mukti (prayojana).
Thus the “sambandha” or relationship is established.
Hence due to the successful establishment of the anubandha chatushtaya of adhikari, vishaya, prayojana and sambandha, the first adhikarana establishes that Brahman is worthy of being known.