Brahma Sutras

Chapter 1, Section 1

1.1.1

अथातो ब्रह्मजिज्ञासा

athāto brahmajijñāsā

Now (after the attainment of the requisite spiritual qualities) therefore (as the results obtained by sacrifices etc., are ephemeral, whereas the result of the knowledge of Brahman is eternal), the inquiry (into the real nature) of Brahman (which is beset with doubts owing to the conflicting views of various schools of philosophy, should be taken up).

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1.1.2

जन्माद्यस्य यतः

janmādyasya yataḥ

( Brahman is that omniscient, omnipotent cause) from which proceed the origin etc. (i.e. sustenance and dissolution) of this (world).

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1.1.3

शास्त्रयोनित्वात्

śāstrayonitvāt

The scriptures (alone) being the means of right knowledge (with regard to Brahman, the proposition laid in Sutra 2 becomes corroborated).

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1.1.4

तत् तु समन्वयात्

tat tu samanvayāt

But that ( Brahman is to be known only from the scriptures and not independently by any other means is established) because It is the main purport (of all Vedanta texts).

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1.1.5

ईक्षतेर्न, अशब्दम्

īkṣaterna aśabdam

On account of thinking (being attributed to the First Cause by the scriptures, the Pradhana ) is not (the First Cause referred to by them); it (Pradhana) is not based on the scriptures.

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1.1.6

गौणश्चेत्, न, आत्मशब्दात्

gauṇaścet, na, ātmaśabdāt

If it be said (that ‘thinking’) is used in a secondary sense (with regard to Sat); (we say) not so, because of the word ‘Self’ (by which the First Cause is referred to in the scriptures).

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1.1.7

तन्निष्ठस्य मोक्षोपदेशात्

tanniṣṭhasya mokṣopadeśāt

(That Pradhana cannot be designated by the word ‘Self’ is established) because Liberation is declared to one who is devoted to that Sat (the First Cause).

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1.1.8

हेयत्वावचनाच्च

heyatvāvacanācca

And because it is not stated (by the scriptures) that It (Sat) has to be abandoned, (Pradhana cannot be denoted by the word ‘Sat’).

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1.1.9

स्वाप्ययात्

svāpyayāt

On account of (the individual soul) merging in its own Self (or the universal Self referred to as the Sat, in deep sleep, the Pradhana cannot be denoted by the word ‘Self’).

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1.1.10

गतिसामान्यात्

gatisāmānyāt

Because (all the Vedanta texts) uniformly refer to (an intelligent principle as the First Cause, Brahman is to be taken as that Cause).

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1.1.11

श्रुतत्वाच्च

śrutatvācca

(The all-knowing Brahman alone is the First Cause of this world) because (it is so known directly) from the Vedas also.

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1.1.12

आनन्दमयोऽभ्यासात्

ānandamayo'bhyāsāt

(In the passage) “The Self consisting of bliss” etc. ( Brahman , which is spoken of as the tail, is put forward as an independent entity and not as something subordinate to Anandamaya, the Self consisting of bliss) on account of the repetition (of Brahman as the main topic in many passages of that chapter).

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1.1.13

विकारशब्दान्नेति चेत्, न, प्राचुर्यात्

vikāraśabdānneti cet, na, prācuryāt

If it be said (that Brahman) is not (spoken of as an independent entity in the passage) on account of a word (‘tail’) denoting part, (we reply) not so, on account of abundance (of terms denoting parts).

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1.1.14

तद्धेतुव्यपदेशाच्च

taddhetuvyapadeśācca

And because (Brahman) is declared to be the cause of it (the self consisting of bliss), Brahman cannot be taken as a part of it).

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1.1.15

मान्त्रवर्णिकमेव च गीयते

māntravarṇikameva ca gīyate

Moreover that very Brahman which has been referred to in the Mantra portion is sung (in this Brahmana passage as the tail).

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1.1.16

नेतरोऽनुपपत्तेः

netaro'nupapatteḥ

(Brahman and) not the other (the individual soul, is meant here) on account of the impossibility (of that assumption).

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1.1.17

भेदव्यपदेशाच्च

bhedavyapadeśācca

And on account of the declaration of difference (between the two, i.e. the one referred to in the passage, “The self consisting of bliss” etc. and the individual soul, the latter cannot be the one referred to in the passage).

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1.1.18

कामाच्च नानुमानापेक्षा

kāmācca nānumānāpekṣā

And on account of the word ‘bliss’, literally ‘desire’, (referring to Brahman), (you) cannot infer (Ananda-maya is also Brahman, since the suffix ‘mayat’ is used to denote modification).

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1.1.19

अस्मिन्नस्य च तद्योगं शास्ति

asminnasya ca tadyogaṃ śāsti

(The Vedas ) also teach of its (the Jiva’s) becoming (on the dawning of Knowledge) one with this (referred to in the passage under discussion).

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1.1.20

अन्तस्तद्धर्मोपदेशात्

antastaddharmopadeśāt

(The one) within (the sun and the eye is Brahman ), because Its characteristics are mentioned (therein).

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1.1.21

भेदव्यपदेशाच्चान्यः

bhedavyapadeśāccānyaḥ

Also on account of a distinction being made (in another text between the two, i.e. the person in the sun and the individual soul animating the sun) (the Lord) is different (from the latter).

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1.1.22

आकाशस्तल्लिङ्गात्

ākāśastalliṅgāt

(The word) Akasa (ether) (is. Brahman) on account of the characteristic marks of That (i.e. Brahman) (beingf mentioned).

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1.1.23

अत एव प्राणः

ata eva prāṇaḥ

For the same reason (the word) ‘Prana’ (also refers to Brahman).

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1.1.24

ज्योतिश्चरणाभिधानात्

jyotiścaraṇābhidhānāt

(The word) ‘light’ (is Brahman) on account of the mention of feet (in a complimentary passage).

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1.1.25

छन्दोऽभिधानान्नेति चेत्, न, तथा चेतोऽर्पणनिगदात्, तथा हि दर्शनम्

chando'bhidhānānneti cet, na, tathā ceto'rpaṇanigadāt, tathā hi darśanam

If it be said (that Brahman is) not (referred to) on account of the metre (Gayatri) being mentioned; (we reply) no, because in that way ( i.e. by means of the metre), the application of the mind (on Brahman) has been inculcated ; for so ( i.e. through the help of the modifications of Brahman) it is seen (in other texts).

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1.1.26

भूतादिपादव्यपदेशोपपत्तेश्चैवम्

bhūtādipādavyapadeśopapatteścaivam

Thus also (we have to conclude,. viz. that Brahman is the topic of the previous passage, where Gayatri occurs) because (thus only) the representation of the beings etc. as the feet (of Gayatri) is possible.

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1.1.27

उपदेशभेदान्नेति, चेन् नोभयस्मिन्न् अप्य् अविरोधात्

upadeśabhedānneti, cet, na, ubhayasminnapyavirodhāt

If it be said (that Brahman of the Gayatri passage cannot be recognized in the passage dealing with ‘light’), on account of difference in specification, (we reply) no, there being no contradiction fn either (description to such a recognition).

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1.1.28

प्राणस्तथानुगमात्

prāṇastathānugamāt

Prana is Brahman , it being so comprehended (from the purport of the texts).

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1.1.29

न वक्तुरात्मोपदेशादिति चेत्, अध्यात्मसबन्धभूमा ह्यस्मिन्

na vakturātmopadeśāditi cet, adhyātmasambandhabhūmā hyasmin

If it be said that (Brahman is) not (referred to in these passages) on account of the speaker’s instruction about himself; (we reply not so), because there is abundance of reference to the Inner Self in this (chapter).

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1.1.30

शास्त्रदृष्ट्या तूपदेशो वामदेववत्

śāstradṛṣṭyā tūpadeśo vāmadevavat

But (Indra’s) instruction (to Pratardana is justified) by his realization of the Truth confirmed by the scriptures ( viz. that he is Brahman), as did (the sage) Vamadeva.

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1.1.31

जीवमुख्यप्राणलिङ्गान्नेति चेत्, न, उपासात्रैविध्यात्, आश्रितत्वात्, इह तद्योगात्

jīvamukhyaprāṇaliṅgānneti cet, na, upāsātraividhyāt, āśritatvāt, iha tadyogāt

If it be said that (Brahman) is not referred to on account of the characteristics of the individual soul and the vital force (being mentioned), (we say) not so, because (such an interpretation) would enjoin threefold meditation ( Upasana ); because Prana has been accepted (elsewhere in the sense of Brahman); and because here also (words denoting Brahman) are mentioned with reference to Prana. (Hence it is to be understood to mean Brahman).

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Chapter 1, Section 2

1.2.1

सर्वत्र प्रसिद्धोपदेशात्

sarvatra prasiddhopadeśāt

(That which consists of the mind [Manomaya] is Brahman) because there is taught (in this text) (that Brahman which is) well known (as the cause of the universe) throughout (the scriptures).

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1.2.2

विवक्षितगुणोपपत्तेश्च

vivakṣitaguṇopapatteśca

Moreover the qualities desired to be expressed are befitting (only in the case of Brahman; and so the passage refers to Brahman).

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1.2.3

अनुपपत्तेस्तु न शारीरः

anupapattestu na śārīraḥ

On the other hand the individual soul is not (referred to by the text) because these qualities are not appropriate (to it).

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1.2.4

कर्मकर्तृव्यपदेशाच्च

karmakartṛvyapadeśācca

And on account of the mention of the attainer and the object attained (“He who consists of the mind” refers to Brahman and not to the individual soul).

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1.2.5

शब्दविशेषात्

śabdaviśeṣāt

Because of the difference (indicated by the case-endings) of the words.

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1.2.6

स्मृतेश्च

smṛteśca

From the Smriti also (we learn that the individual soul is different from the one referred to in the text under discussion).

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1.2.7

अर्भकौकस्त्वात् तद्व्यपदेशाच्च नेति चेत्, न, निचाय्यत्वादेवं व्योमवच्च

arbhakaukastvāt tadyapadeśācca neti cet, na, nicāyyatvādevaṃ vyomavacca

If it be said that (the passage does) not (refer to Brahman) because of the smallness of the abode (referred to, viz. the heart) and also on account of its being designated as such ( i.e. as minute) ; (we say,) not so, (because Brahman has been so characterized) for the sake of comtemplation and because the case is similar to that of the ether.

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1.2.8

संभोगप्राप्तिरिति चेत्, न, वैशेष्यात्

saṃbhogaprāptiriti cet, na, vaiśeṣyāt

If it be said that (being connected with the hearts of all individual souls on account of Its omnipresence, It would also) have experience (of pleasure and pain), (we say,) not so, because of the difference in the nature (of the two).

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1.2.9

अत्ता चराचरग्रहणात्

attā carācaragrahaṇāt

The eater (is Brahman ), because both the movable and immovable (i.e. the entire universe) is taken (as his food).

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1.2.10

प्रकरणाच्च

prakaraṇācca

And because (Brahman) is the subject of the discussion.

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1.2.11

गुहां प्रविष्टावात्मानौ हि, तद्दर्शनात्

guhāṃ praviṣṭāvātmānau hi, taddarśanāt

The two that have entered into the cavity (of the heart) are indeed the individual self and the Supreme Self, because it is so seen.

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1.2.12

विशेषणाच्च

viśeṣaṇācca

And from the (distinctive) qualities (of the two mentioned in subsequent texts).

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1.2.13

अन्तर उपपत्तेः

antara upapatteḥ

(The person) inside (the eye is Brahman) on account of (the attributes mentioned therein) being appropriate (only to Brahman).

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1.2.14

स्थानादिव्यपदेशाच्च

sthānādivyapadeśācca

And because abode etc. (i.e. name and form) are attributed to It (Brahman) (by other scriptural texts also, for the sake of contemplation).

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1.2.15

सुखविशिष्टाभिधानादेव च

sukhaviśiṣṭābhidhānādeva ca

And verily on account of the reference (in the passage to Brahman) distinguished by bliss (mentioned at the beginning of the Prakarana ).

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1.2.16

श्रुतोपनिषत्कगत्यभिधानाच्च

śrutopaniṣatkagatyabhidhānācca

Also on account of the statement of the way (after death) of those who have known the Truth of the Upanishads ( i.e. knowers of Brahman) (with reference to the knower of the person in the eye).

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1.2.17

अनवस्थितेरसंभवाच्च नेतरः

anavasthiterasaṃbhavācca netaraḥ

(The person in the eye is the Supreme Self) and not any other ( i.e. individual soul etc.) as these do not exist always; and on account of the impossibility (of the qualities of the person in the eye being attributed to any of these).

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1.2.18

अन्तर्यामी, अधिदैवादिषु तद्धर्मव्यपदेशात्

antaryāmī, adhidaivādiṣu taddharmavyapadeśāt

The Ruler within of the gods and so on (is Brahman) on account of the qualities of that (Brahman) being mentioned.

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1.2.19

न च स्मार्तम्, अतद्धर्माभिलापात्

na ca smārtam, ataddharmābhilāpāt

And neither is (the Ruler within) that which is talked of in (Sankhya) Smriti (i.e. Pradhana ), because attributes contrary to its nature are mentioned (here).

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1.2.20

शरीरश्च, उभये'पि हि भेदेनैनमधीयते

śarīraśca, ubhaye'pi hi bhedenainamadhīyate

Also the individual soul (is not the Ruler within), for this is read as different (from the Internal Ruler) by the followers of both (the recensions, viz. the Kanwa and Madhyandina Sakhas of the Brihadaranyaka Upanishad ).

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1.2.21

अदृश्यत्वादिगुणको धर्मोक्तेः

adṛśyatvādiguṇako dharmokteḥ

The possessor of qualities like invisibility etc. (is Brahman ) on account of (Its) characteristics being mentioned.

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1.2.22

विशेषणभेदव्यपदेशाभ्यां नेतरौ

viśeṣaṇabhedavyapadeśābhyāṃ netarau

The other two ( viz. the individual soul and the Pradhana) are not (referred to in the passhge), because the characteristics of Brahman and the difference (of the Being which is the source of all beings from the individual soul and the Pradhana) are mentioned.

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1.2.23

रूपोपन्यासाच्च

rūpopanyāsācca

Also because (its) form is mentioned (the passage under discussion refers to Brahman).

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1.2.24

वैश्वानरः साधारणशब्दविशेषात्

vaiśvānaraḥ sādhāraṇaśabdaviśeṣāt

Vaisvanara (is Brahman), because of the qualifying adjuncts to the common words (‘Vaisvanara’ and ‘Self’).

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1.2.25

स्मर्यमाणमनुमानं स्यादिति

smaryamāṇamanumānaṃ syāditi

Because that (cosmic form of the Supreme Lord) which is described in the Smriti must be an indicatory mark (from which we arrive at the meaning of this Sruti text under discussion).

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1.2.26

शब्दादिभ्योऽन्तः प्रतिष्ठानाच्च नेति चेत्, न, तथा दृष्ट्युपदेशात्, असंभवात्, पुरुषमपि चैनमधीयते

śabdādibhyo'ntaḥ pratiṣṭhānācca neti cet, na, tathā dṛṣṭyupadeśāt, asaṃbhavāt, puruṣamapi cainamadhīyate

If it be said that (Vaisvanara) is not (Brahman) because of the word (‘Vaisvanara’, which has a definite meaning, viz. gastric fire) and other reasons, and on account of its existing inside (which is true of gastric fire), (we say) not so, because there is the instruction to conceive (Brahman) as such (as the gastric fire), because it is impossible (for the gastric fire to have the heaven etc. for its head and other limbs) and also because (the Vajasaneyins) describe him (Vaisvanara) as a person (which the gastric fire is not).

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1.2.27

अत एव न देवता भूतं च

ata eva na devatā bhūtaṃ ca

For the same reason (Vaisvanara) is not the deity (fire) or the element (fire).

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1.2.28

साक्षादप्यविरोधं जैमिनिः

sākṣādapyavirodhaṃ jaiminiḥ

Even (if by ‘Vaisvanara’ Brahman is) directly (taken as the object of worship), there is no contradiction; (so says) Jaimini.

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1.2.29

अभिव्यक्तेरित्याश्मरथ्यः

abhivyakterityāśmarathyaḥ

On account of manifestation—so says Asmarathya.

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1.2.30

अनुस्मृतेर्बादरिः

anusmṛterbādariḥ

For the purpose of constant remembrance—so says Badari.

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1.2.31

संपत्तेरिति जैमिनिः, तथा हि दर्शयति

saṃpatteriti jaiminiḥ, tathā hi darśayati

Because of imaginary identity (the Supreme Lord may be called span long), so says Jaimini; for so (the Sruti) declares.

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1.2.32

आमनन्ति चैनमस्मिन्

āmananti cainamasmin

Moreover (the Jabalas ) teach that this (Supreme Lord is to be meditated upon) in this (space between the head and the chin).

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Chapter 1, Section 3

1.3.1

द्युभ्वाद्यायतनं स्वशब्दात्

dyubhvādyāyatanaṃ svaśabdāt

The resting-place of heaven, earth,, etc. (is Brahman) on account of the word ‘Self’ (or on account of the actual words of the Sruti ) (designating this resting-place).

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1.3.2

मुक्तोपसृप्यव्यपदेशात्

muktopasṛpyavyapadeśāt

Because of the statement (in the scriptures) that that is to be attained by the liberated.

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1.3.3

नानुमानम्, अतच्छब्दात्

nānumānam, atacchabdāt

(The abode of heaven etc.) is not what is inferred (i.e. Pradhana), owing to want of any term indicating it.

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1.3.4

प्राणभृच्च

prāṇabhṛcca

(Nor) also the individual soul.

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1.3.5

भेदव्यपदेशात्

bhedavyapadeśāt

(Also) on account of difference being mentioned (between the individual soul and the abode of heaven etc.).

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1.3.6

प्रकरणात्

prakaraṇāt

On account of the subject-matter.

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1.3.7

स्थित्यदनाभ्याम् च

sthityadanābhyām ca

Also on account of (the mention of two conditions:) remaining unattached and eating (which are the characteristics of the Supreme Self and the individual self respectively).

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1.3.8

भूमा संप्रसादादध्युपदेशात्

bhūmā saṃprasādādadhyupadeśāt

The Bhuman (is Brahman) because it is taught after the state of deep sleep ( i.e. after Prana or the vital force, which alone functions even in that state).

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1.3.9

धर्मोपपत्तेश्च

dharmopapatteśca

And because the qualities (mentioned in the texts) are appropriate (only in the case of Brahman).

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1.3.10

अक्षरमम्बरान्तधृतेः

akṣaramambarāntadhṛteḥ

The Akshara (the Imperishable) (is Brahman) because it supports (everything) up to Akasa (ether).

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1.3.11

सा च प्रशासनात्

sā ca praśāsanāt

Because of the command (attributed to Akshara) this (supporting) (can be the work of the Highest Self only and not of the Pradhana ).

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1.3.12

अन्यभावव्यावृत्तेश्च

anyabhāvavyāvṛtteśca

And because the qualities of any other than Brahman have been negated (by the Sruti ).

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1.3.13

ईक्षतिकर्मव्यपदेशात् सः

īkṣatikarmavyapadeśāt saḥ

Because of his being mentioned as an object of (the act of) seeing, he (who is to be meditated upon is Brahman).

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1.3.14

दहर उत्तरेभ्यः

dahara uttarebhyaḥ

The small (Akasa) (is Brahman) because of subsequent texts (which give ample indication to that effect).

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1.3.15

गतिशब्दाभ्यां, तथा हि दृष्टं लिङ्गं च

gatiśabdābhyāṃ, tathā hi dṛṣṭaṃ liṅgaṃ ca

The small Akasa (is Brahman) on account of going (into Brahman) and of the word ( Brahmaloka ); it (i.e. the individual soul’s going into Brahman) is likewise seen (from other Sruti texts); and (the daily going) is an indicatory sign (by which we can interpret the word Brahmaloka).

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1.3.16

धृतेश्च, महिम्नोऽस्यास्मिन्नुपलब्धेः

dhṛteśca, mahimno'syāsminnupalabdheḥ

Moreover on account of the supporting (of the world by the small Akasa it is Brahman) for this greatness is seen in this (Brahman only from other scriptural texts).

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1.3.17

प्रसिद्धेश्च

prasiddheśca

Also because of the well-known meaning (of Akasa as Brahman the ‘small Akasa’ is Brahman).

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1.3.18

इतरपरामर्शात् स इति चेत्, न, असभवात्

itaraparāmarśāt sa iti cet, na, asambhavāt

Because of the reference to the other (i.e. the individual soul in a complementary passage) if it be said that he (the individual soul) (and not Brahman is meant by the ‘small Akasa’), (we say)' no, on account of the impossibility (of such an assumption).

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1.3.19

उत्तराच्चेत्, आविर्भूतस्वरूपस्तु

uttarāccet, āvirbhūtasvarūpastu

If (it be said) that from subsequent texts (which contain references to the Jiva, ‘small Akasa’ means the Jiva) (we say) but (that reference to the Jiva is in so far as its) real nature (as non-different from Brahman) is made manifest.

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1.3.20

अन्यार्थश्च परामर्शः

anyārthaśca parāmarśaḥ

And the reference (to the individual scul) is for a different purpose.

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1.3.21

अल्पश्रुतेरिति चेत्, तदुक्तम्

alpaśruteriti cet, taduktam

If it be said that because the Sruti declares the limitedness (of this Akasa, therefore it cannot refer to the all-pervading Brahman); (we say) that has already been explained (as having reference to devout meditation only. Vide 1.2.7).

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1.3.22

अनुकृतेस्तस्य च

anukṛtestasya ca

Because of the acting after ( i.e. shining after) (That which shining, everything else shines ) and (because by) Its (light everything else is lighted).

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1.3.23

अपि च स्मर्यते

api ca

Moreover the Smriti states (It to be the universal light).

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1.3.24

शब्दादेव प्रमितः

śabdādeva pramitaḥ

From the very word (‘Lord’ by which it is referred to in the text) (the being) measured (by the size of the thumb is Brahman ).

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1.3.25

हृद्यपेक्षया तु मनुष्याधिकारत्वात्

hṛdyapekṣayā tu manuṣyādhikāratvāt

But with reference to (the space in) the heart (the Highest Brahman is said to be of the size of a thumb); (and because) man alone is entitled (to the study of the Vedas ).

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1.3.26

तदुपर्यपि बादरायणः संभवात्

taduparyapi bādarāyaṇaḥ saṃbhavāt

(Beings) above them (men) also (are entitled to the study of the Vedas ) because (it is) possible (for them also to attain Knowledge according to) Badarayana.

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1.3.27

विरोधः कर्मणीति चेत्, न, अनेकप्रतिपत्तेर्दर्शनात्

virodhaḥ karmaṇīti cet, na, anekapratipatterdarśanāt

If it be said (that the corporeality of the gods would involve) a contradiction to sacrifices ; (we say) no, because we find (in the scriptures) the assumption (by the, gods) of many (forms at one and the same time).

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1.3.28

शब्द इति चेत्, न, अतः प्रभवात् प्रत्यक्षानुमानाभ्याम्

śabda iti cet, na, ataḥ prabhavāt pratyakṣānumānābhyām

If it be said (that the corporeality of the gods would involve a contradiction) with regard to (Vedic) words, (we say) no, because of the creation (of the world together with the gods) from these (words), (as is known) from direct perception (Sruti) and inference ( Smriti ).

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1.3.29

अत एव च नित्यत्वम्

ata eva ca nityatvam

From this very reason also (results) the eternity (of the Vedas).

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1.3.30

समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात् स्मृतेश्च

samānanāmarūpatvāccāvṛttāvapyavirodho darśanāt smṛteśca

And because of the sameness of names anid forms (in every fresh cycle) there is no contradiction (to the eternity of the Vedic words) even in the revolving of the world cycles, as is seen from the Sruti and the Smriti.

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1.3.31

मध्वादिष्वसम्भवादनधिकारं जैमिनिः

madhvādiṣvasambhavādanadhikāraṃ jaiminiḥ

On account of the impossibility (of the gods) being qualified for Madhu Vidya etc. Jaimini (is of opinion that the gods) are not qualified (either for Upasanas or for the knowledge of Brahman).

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1.3.32

योतिषि भावाच्च

jyotiṣi bhāvācca || 3

Arid (the gods are not qualified for Vidyas ) because (the words ‘sun’, ‘moon’, etc., spoken of as gods) are used in the sense of mere spheres of light.

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1.3.33

भावं तु वादरायणः, अस्ति हि

bhāvaṃ tu vādarāyaṇaḥ, asti hi || 3

But Badarayana (maintains) the existence (of qualification on the part of the gods for the knowledge of Brahman), because (all those causes like body, desires, etc., which qualify one for such knowledge) do exist (in the case of the gods).

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1.3.34

शुगस्य तदनादरश्रवणात्, तदाद्रवणात्, सूच्यते हि

śugasya tadanādaraśravaṇāt, tadādravaṇāt, sūcyate hi

His (King Janasruti’s) grief (arose) from hearing the contemptuous words (of the Rishi in the form of a swan); owing to his approaching (Raikva overwhelmed with) that (grief) (Raikva called him Sudra ); because it (the grief) is referred to (by Raikva, who could read his mind).

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1.3.35

क्षत्रियत्वगतेश्चोत्तरत्र चैत्ररथेन लिङ्गात्

kṣatriyatvagateścottaratra caitrarathena liṅgāt

And because the Kshatriyahood (of Janasruti) is known later on by the indicatory sign (of his being mentioned) along with a descendant of Chitraratha (a Kshatriya).

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1.3.36

संस्कारपरामर्शात् तदभावाभिलापाच्च

saṃskāraparāmarśāt tadabhāvābhilāpācca

Because purificatory ceremonies are mentioned (in the case of the twice-born) and their absence are declared (in the case of the Sudras).

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1.3.37

तदभावनिर्धारणे च प्रवृत्तेः

tadabhāvanirdhāraṇe ca pravṛtteḥ

And because the inclination (on the part of Gautama to impart Knowledge is seen only) on the ascertainment of the absence of Sudrahood (in Jabala Satyakama).

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1.3.38

श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च

śravaṇādhyayanārthapratiṣedhāt smṛteśca

And because of the prohibition in the Smriti of hearing and studying (the Vedas) and knowing their meaning and performing Vedic rites (to Sudras, they are not entitled to the knowledge of Brahman ).

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1.3.39

कम्पनात्

kampanāt

(Prana is Brahman) on account of the vibration (spoken of the whole world).

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1.3.40

ज्योतिर्दर्शनात्

jyotirdarśanāt

Light (is Brahman) on account of (Brahman) being seen (as the subject of the texts).

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1.3.41

आकाशोऽर्थान्तरत्वादिव्यपदेशात्

ākāśo'rthāntaratvādivyapadeśāt

Akasa (is Brahman ) because it is declared to be something different etc. (from names and forms and yet their revealer).

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1.3.42

सुषुप्त्युत्क्रान्त्योर्भेदेन

suṣuptyutkrāntyorbhedena

Because of the Supreme Self being shown as different (from the individual soul) in the states of deep sleep and death.

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1.3.43

पत्यादिशब्देभ्यः

patyādiśabdebhyaḥ

On account of words like ‘Lord’ etc. (the Self in the text under discussion is the Supreme Self).

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Chapter 1, Section 4

1.4.1

आनुमानिकमप्येकेषामिति चेत्, न, शरीररूपकविन्यस्तगृहीतेः, दर्शयति च

ānumānikamapyekeṣāmiti cet, na, śarīrarūpakavinyastagṛhīteḥ, darśayati ca

If it be said that in some (recensions of the Vedas ) that which is inferred (i.e. the Pradhana) (is) also (mentioned), (we say) no, because (the word ‘Avyakta’ occurring in the Katha Upanishad ) is mentioned in a simile referring to the body (and means the body itself and not the Pradhana of the Sankhyas ); (the Sruti) too explains (it).

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1.4.2

सूक्ष्मं तु तदर्हत्वात्

sūkṣmaṃ tu tadarhatvāt

But the subtle (cause of the body is meant by the term ‘Avyakta’) because it can be properly so designated.

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1.4.3

तदधीनत्वादर्थवत्

tadadhīnatvādarthavat

On account of its dependence (on the Lord), it fits in (with our theory).

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1.4.4

ज्ञेयत्वावचनाच्च

jñeyatvāvacanācca

And because it is not mentioned (that the Avyakta) is to be known (it cannot be the Pradhana of the Sankhyas).

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1.4.5

वदतीति चेत्, न, प्राज्ञो हि प्रकरणात्

vadatīti cet, na, prājño hi prakaraṇāt

If it be said (that the Sruti) does state (that the Avyakta has to be known and therefore it is the Pradhana); (we say) no, for (it is) the intelligent (Supreme) Self (which is meant), since that is the topic.

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1.4.6

त्रयाणामेव चैवमुपन्यासः प्रश्नश्च

trayāṇāmeva caivamupanyāsaḥ praśnaśca

And thus the question and elucidation with reference to three only (of which the Pradhana is not one) (is consistent).

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1.4.7

महद्वच्च

mahadvat

And like Mahat (the word ‘Avyakta’ does not refer to any Sankhyan category).

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1.4.8

चमसवदविशेषात्

camasavadaviśeṣāt

(The word ‘Aja’ cannot be asserted to mean the Pradhana) for want of special characteristics, as in the case of the bowl.

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1.4.9

ज्योतिरुपक्रमा तु, तथा ह्यधीयत एके

jyotirupakramā tu, tathā hyadhīyata eke

But (the elements) beginning with light (are meant by the word Aja), because some read so.

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1.4.10

ज्योतिरुपक्रमा तु, तथा ह्यधीयत एके

kalpanopadeśācca madhvādivadavirodhaḥ

And instruction having been given through the imagery (of a goat) (there is) no incongruity, (even) as in the case of ‘honey’ (standing for the sun in Madhuvidya for the purpose of devout meditation) and such other cases.

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1.4.11

न संख्योपसंग्रहादपि, नानाभावादतिरेकाच्च

na saṃkhyopasaṃgrahādapi, nānābhāvādatirekācca

Even from the statement of the number (fivefold five, i.e. twenty-five categories, by the Sruti , it is) not (to be presumed that the Sruti refers to the Pradhana ) on account of the differences (in the categories) and the excess (over the number of the Sankhyan categories).

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1.4.12

प्राणादयो वाक्यशेषात्

prāṇādayo vākyaśeṣāt

(The five people referred to are) the vital force etc., because (we- find it to be so) from the complementary passage.

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1.4.13

ज्योतिषैकेषामसत्यन्ने

jyotiṣaikeṣāmasatyanne

(In the text) of some (the Kanva recension) food not being mentioned (in the complementary passage referred to in the previous Sutra) (the number is made up) by ‘light’ (mentioned in the previous verse).

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1.4.14

कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः

kāraṇatvena cākāśādiṣu yathāvyapadiṣṭokteḥ

(Although) as regards (things created, like) ether and so on (the Vedanta texts differ), (yet there is no such conflict with respect to Brahman) as the First Cause, (on account of Its) being represented (in other texts) as taught (in one text).

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1.4.15

समाकर्षात्

samākarṣāt

On account of the connection (with passage referring to Brahman, nonexistence does not mean absolute nonexistence).

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1.4.16

जगद्वाचित्वात्

jagadvācitvāt

(He of whom all this is the work is Brahman) because (the work) denotes the world.

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1.4.17

जीवमुख्यप्राणलिङ्गान्नेति चेत्, तद्व्याख्यातम्

jīvamukhyaprāṇaliṅgānneti cet, tadvyākhyātam

If it be said that on account of the characteristics of the individual soul and the chief Prana (to be found in the text, Brahman is) not (referred to by the word ‘maker’ in the passage cited), (we reply) that has already been explained.

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1.4.18

अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके

anyārthaṃ tu jaiminiḥ praśnavyākhyānābhyāmapi caivameke

But (the sage) Jaimini (thinks that the reference to the individual soul in the text) has another purpose because of the question and answer; moreover thus some (the Vajasaneyins) (read in their recension).

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1.4.19

वाक्यान्वयात्

vākyānvayāt

(The Self to be seen, to be heard, etc. is Brahman) on account of the connected meaning of the passages.

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1.4.20

प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः

pratijñāsiddherliṅgamāśmarathyaḥ

(The fact that the individual soul is taught as the object of realization is an) indicatory mark (which is) proof of the proposition, so Asmarathya thinks.

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1.4.21

उत्क्रमिष्यत एवंभावादित्यौडुलोमिः

utkramiṣyata evaṃbhāvādityauḍulomiḥ

(The statement at the beginning identifies the individual soul with Brahman) because of this nature ( viz. its identity with Brahman) of the one ( i.e. the soul) which rises from the body (at the time of release), thus (thinks) Audulomi.

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1.4.22

अवस्थितेरिति काशकृत्स्नः

avasthiteriti kāśakṛtsnaḥ

(The initial statement is made) because of, the existence (of Brahman as the individual soul), so holds (sage) Kasakritsna.

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1.4.23

प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात्

prakṛtiśca pratijñādṛṣṭāntānuparodhāt

( Brahman is) the material cause also, (on account of this view alone) not being contradictory to the proposition and the illustrations (cited in the Sruti ).

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1.4.24

अभिध्योपदेशाच्च

abhidhyopadeśācca

Also on account of the statement of will (to create on the part of the Supreme Self, It is the material cause).

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1.4.25

साक्षाच्चोभयाम्नानात्

sākṣāccobhayāmnānāt

And because the Sruti states that both (the creation and the dissolution of the world) (have Brahman as) the direct (cause).

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1.4.26

आत्मकृतेः परिणामात्

ātmakṛteḥ pariṇāmāt

(Brahman is the material cause of the world) because (the Sruti says that) It created Itself by undergoing modifications.

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1.4.27

योनिश्च हि गीयते

yoniśca hi gīyate

And because (Brahman) is called the origin.

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1.4.28

एतेन सर्वे व्याख्याता व्याख्याताः

etena sarve vyākhyātā vyākhyātāḥ

By this all (doctrines with reference to the origin of the world contrary to the Vedanta texts) are explained.

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Chapter 2, Section 1

2.1.1

स्मृत्यनवकाशदोषप्रसङ्ग इति चेत्, न

smṛtyanavakāśadoṣaprasaṅga iti cet, na

If it be said that (from the doctrine of Brahman being the cause of the world) there would result the defect of leaving no scope for certain Smirits, (we say) no; because (by the rejection of that doctrine) there would result the defect of leaving no scope for some other Smritis.

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2.1.2

इतरेषां चानुपलब्धेः

itareṣāṃ cānupalabdheḥ

And there being no mention (in the scriptures) of the other entities, ( i.e. the categories beside the Pradhana), (the Sankhya system cannot be authoritative).

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2.1.3

एतेन योगः प्रत्युक्तः

etena yogaḥ pratyuktaḥ

By this the Yoga philosophy is (also) refuted.

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2.1.4

न विलक्षणत्वादस्य, तथात्वं च शब्दात्

na vilakṣaṇatvādasya, tathātvaṃ ca śabdāt

( Brahman is) not (the cause of the world) because this (world) is of a contrary nature (from Brahman); and its being so, ( i. e. different from Brahman) (is known) from the scriptures.

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2.1.5

अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम्

abhimānivyapadeśastu viśeṣānugatibhyām

But the reference is to the presiding deities (of the organs) on account of the special characterization (as ‘deities’) and also from the fact of a deity so presiding (over the functions of an organ being approved by the Sruti in other texts).

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2.1.6

दृश्यते तु

dṛśyate tu

But it is seen.

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2.1.7

असदिति, चेत्, न, प्रतिषेधमात्रत्वात्

asaditi, cet, na, pratiṣedhamātratvāt

If it be said (that- the world, the effect, would then he) non-existent (before creation), (we say) no, for it is merely a negation (without any basis).

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2.1.8

अपीतौ तद्वत्प्रसङ्गादसमञ्जसम्

apītau tadvatprasaṅgādasamañjasam

On account of the fact that at the time of dissolution (the cause becomes) like that ( i. e., like the effect) (the doctrine of Brahman being the cause of the world) is absurd.

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2.1.9

न तु, दृष्टान्तभावात्

na tu, dṛṣṭāntabhāvāt

But not (so) on account of the existence of illustrations.

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2.1.10

स्वपक्षदोषाच्च

svapakṣadoṣācca

And because of the objections (cited) (being applicable) to his own (Sankhyan) view (also).

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2.1.11

तर्काप्रतिष्ठानादपि; अन्यथानुमेयमिति चेत्, एवमप्यनिर्मोक्षप्रसङ्गः

tarkāpratiṣṭhānādapi; anyathānumeyamiti cet, evamapyanirmokṣaprasaṅgaḥ

Also because reasoning has no sure basis (it cannot upset the conclusions of Vedanta). If it be said that it should be reasoned otherwise (so as to get over this defect), (we say) even so there will result the contingency of non-release (from this defect, with respect to the matter in question).

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2.1.12

एतेन शिष्टापरिग्रहा अपि व्याख्याताः

etena śiṣṭāparigrahā api vyākhyātāḥ

By this ( i.e. by the arguments against the Sankhyas ) (those other views) also not accepted by the wise (like Manu and others) are explained.

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2.1.13

भोक्त्रापत्तेरविभागश्चेत्, स्याल्लोकवत्

bhoktrāpatteravibhāgaścet, syāllokavat

If it be said (that if Brahman be the cause then) on account of (the objects of enjoyment) turning into the enjoyer, non-distinction (between enjoyer and things enjoyed would result), (we say, such distinction) may exist (all the same), as is experienced commonly in the world.

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2.1.14

तदनन्यत्वमारम्भणशब्दादिभ्यः

tadananyatvamārambhaṇaśabdādibhyaḥ

Its (of the effect) non-difference (from the cause results) from words like ‘origin’ etc.

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2.1.15

भावे चोपलब्धेः

bhāve copalabdheḥ

And (because) on the existence (of the cause) is (the effect) experienced.

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2.1.16

सत्त्वाच्चापरस्य

sattvāccāparasya

And on account of the posterior (i.e. the effect, which comes into being after the cause) existing (as the cause before creation).

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2.1.17

असद्व्यपदेशान्नेति चेत्, न, धर्मान्तरेण

asadvyapadeśānneti cet, na, dharmāntareṇa

If it be said that on account of (the effect) being described as non-existent (before creation) (the conclusion of the previous Sutra is) not (true); (we say) not so, (it being described) by another characteristic (as is seen) from the latter part of the text.

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2.1.18

युक्तेः शब्दान्तराच्च

yukteḥ śabdāntarācca

From reasoning and another Sruti text (this relation between cause and effect is established).

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2.1.19

पटवच्च

paṭavacca

And like a piece of cloth.

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2.1.20

यथा च प्राणादिः

yathā ca prāṇādiḥ

And as in the case of the different Pranas.

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2.1.21

इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः

itaravyapadeśāddhitākaraṇādidoṣaprasaktiḥ

On account of the other (the individual soul) being stated (as non-different from Brahman) there would arise (in Brahman) the defects of not doing what is beneficial and the like.

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2.1.22

अधिकं तु, भेदनिर्देशात्

adhikaṃ tu, bhedanirdeśāt

But on account of the statement (in the Srutis ) of difference (between the individual soul and Brahman) (Brahman the Creator is) something more (than the individual soul).

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2.1.23

अश्मादिवच्च तदनुपपत्तिः

aśmādivacca tadanupapattiḥ

And because the case is similar to that of stones (produced from the same earth) etc., the objection is untenable.

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2.1.24

उपसंहारदर्शनान्नेति चेत्, न, क्षीरवद्धि

upasaṃhāradarśanānneti cet, na, kṣīravaddhi

If it be said (that Brahman without extraneous aids) cannot (be the cause of the world) because (an agent) is seen to collect materials (for any construction), (we say) no, since (it is) like milk (turning into curds).

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2.1.25

देवादिवदपि लोके

devādivadapi loke

(The case of Brahman creating the world is) even like the gods and other beings in the world.

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2.1.26

कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपोवा

kṛtsnaprasaktirniravayavatvaśabdakopovā

(Brahman’s being the cause of the world involves) either the possibility of the entire (Brahman being modified) or the violation of the scriptural statement that Brahman is without parts.

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2.1.27

श्रुतेस्तु, शब्दमूलत्वात्

śrutestu, śabdamūlatvāt

But (it cannot be like that) on account of scriptural texts (supporting both the apparently contradictory views) and on account of (Brahman) being based on the scripture only.

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2.1.28

आत्मनि चैवं विचित्राश्च हि

ātmani caivaṃ vicitrāśca hi

And because in the individual soul also (as in the case of magicians etc.) diverse (creation exists). Similarly (with Brahman).

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2.1.29

स्वपक्षदोषाच्च

svapakṣadoṣācca

And on account of the opponent’s own view being subject to these very objections.

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2.1.30

सर्वोपेता च तद्दर्शनात्

sarvopetā ca taddarśanāt

And ( Brahman is) endowed with all (powers), because it is seen (from the scriptures).

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2.1.31

विकरणत्वान्नेति चेत्, तदुक्तम्

vikaraṇatvānneti cet, taduktam

If it be said that because (Brahman) is devoid of organs (it is) not (able to create, tnough endowed with powers), (we say) this has (already) been explained.

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2.1.32

न प्रयोजनवत्त्वात्

na prayojanavattvāt

( Brahman is) not (the creator of the world) on account of (every activity) having a motive.

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2.1.33

लोकवत्तु, लीलाकैवल्यम्

lokavattu, līlākaivalyam

But (Brahman’s creative activity) is mere pastime, as is seen in the world.

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2.1.34

वैषम्यनैर्घृण्ये न, सापेक्षत्वात्

vaiṣamyanairghṛṇye na, sāpekṣatvāt

Partiality and cruelty cannot (be attributed to Brahman ) on account of Its taking into consideration (other reasons in that matter), because (the scripture) declares (it to be) so.

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2.1.35

न कर्माविभागादिति चेत्, न, अनादित्वात्

na karmāvibhāgāditi cet, na, anāditvāt

If it be said (that is) not (possible) for want of any distinction in work (before creation), (we say) no, because of (the world) being without a beginning.

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2.1.36

उपपद्यते चाप्युपलभ्यते च

upapadyate cāpyupalabhyate ca

And (that the world is without a beginning) is reasonable and is also seen (from the scriptures).

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2.1.37

सर्वधर्मोपपत्तेश्च

sarvadharmopapatteśca

And because all attributes (required for the creation of the world) are possible (only in Brahman , It is the cause of the world).

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Chapter 2, Section 2

2.2.1

रचनानुपपत्तेश्च नानुमान

racanānupapatteśca nānumānam

And that which is inferred (viz. the Pradhana of the Sankhyas can) not (be the First Cause) because (in that case it is) not possible (to account for the) design (found in the creation).

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2.2.2

प्रवृत्तेश्च

pravṛtteśca

And on account of (the impossibility of such) a tendency (to create).

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2.2.3

पयोऽम्बुवच्चेत्, तत्रापि

payo'mbuvaccet, tatrāpi

If it be said (that the Pradhana spontaneously undergoes modification) like (the flowing of) milk and water, (we say that) even there (it is due to intelligence).

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2.2.4

व्यतिरेकानवस्थितेश्चानपेक्षत्वात्

vyatirekānavasthiteścānapekṣatvāt

And because (the Pradhana) is not dependent (on anything), there being no extraneous agency besides it, (its activity and non-activity cannot be explained).

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2.2.5

अन्यत्राभावाच्च न तृणादिवत्

anyatrābhāvācca na tṛṇādivat

And (it can) not (be said that the Pradhana undergoes modification spontaneously) even as grass etc. (turn into milk) ; because of its absence elsewhere (than in the female mammals).

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2.2.6

अभ्युपगमेऽप्यर्थाभावात्

abhyupagame'pyarthābhāvāt

Even accepting (the Sankhyan position with regard to the spontaneous modification of the Pradhana, it cannot be the First Cause) because of the absence of any purpose.

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2.2.7

पुरुषाश्मवदिति चेत्, तथापि

puruṣāśmavaditi cet, tathāpi

If it, be said (that the Purusha can direct the Pradhana) even as a (crippled) person (can direct a blind man), or a magnet (the iron filings), even then (the difficulty cannot be surmounted).

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2.2.8

अङ्गित्वानुपपत्तेश्च

aṅgitvānupapatteśca

And because the relation of principal (and subordinate) is impossible (among the Gunas , the Pradhana cannot be active).

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2.2.9

अन्यथानुमितौ च ज्ञशक्तिवियोगात्

anyathānumitau ca jñaśaktiviyogāt

Even if it be inferred otherwise, owing to the absence of the power of intelligence (the other objections to the Pradhana being the First Cause remain).

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2.2.10

विप्रतिषेधाच्चासमञ्जसम्

vipratiṣedhāccāsamañjasam

Also because of contradictions (the Sankhyan theory) is inconsistent.

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2.2.11

महद्दीर्घवद्वा ह्रस्वपरिमण्डलाभ्याम्

mahaddīrghavadvā hrasvaparimaṇḍalābhyām

(The world may originate from Brahman ) even as the great and long (triad etc.) originate from the short (and the minute dyad) or (this kind of dyad) from the infinitesimal (atom).

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2.2.12

उभयथापि न कर्मातस्तदभावः

ubhayathāpi na karmātastadabhāvaḥ

In either case ( viz. the Adrishta , the unseen principle, inhering either in the atoms or in the soul) the activity (of the atoms) is not (possible) ; therefore the negation of that ( viz. of creation through the combination of atoms).

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2.2.13

समवायाभ्युपगमाच्च साम्याद् अनवस्थितेः

samavāyābhyupagamācca sāmyād anavasthiteḥ

(the Vaiseshika theory is untenable) also (because if involves) a regressus in infinitum on similar reasoning, since it accepts Samavaya.

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2.2.14

नित्यमेव च भावात्

nityameva ca bhāvāt

And because of the permanent existence (of the tendency to act or otherwise of the atoms, the atomic theory is inadmissible).

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2.2.15

रूपादिमत्त्वाच्च विपर्ययो, दर्शनात्

rūpādimattvācca viparyayo, darśanāt

And on account of (the atoms) possessing colour etc., the opposite (of what the Vaiseshikas hold would be true), because it is seen.

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2.2.16

उभयथा च दोषात्

ubhayathā ca doṣāt

And because of defects in either case (the atomic theory is untenable).

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2.2.17

अपरिग्रहाच्चात्यन्तमनपेक्षा

aparigrahāccātyantamanapekṣā

And because (the atomic theory) is not accepted (by any authoritative persons like Manu and others) it is to be completely rejected.

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2.2.18

समुदाय उभयहेतुकेऽपि तदप्राप्तिः

samudāya ubhayahetuke'pi tadaprāptiḥ

Even if the (two kinds of) aggregates proceed from their two causes, there would result the non-formation (of the two aggregates).

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2.2.19

इतरेतरप्रत्ययत्वादिति चेत्, न, उत्पत्तिमात्रनिमित्तत्वात्

itaretarapratyayatvāditi cet, na, utpattimātranimittatvāt

If it be said (that the formation of aggregates is possible) because of the successive causality (of Nescience etc. in the Bauddha series), (we say), no, because they are merely the efficient cause of the origin (of the immediately subsequent thing in the series, and not of the aggregation).

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2.2.20

उत्तरोत्पादे च पूर्वनिरोधात्

uttarotpāde ca pūrvanirodhāt

And because at the time of the production of the subsequent thing (even in the series of successive causality) the antecedent thing has already ceased to exist, (it cannot be the cause of the subsequent thing).

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2.2.21

असति प्रतिज्ञोपरोधो यौगपद्यमन्यथा

asati pratijñoparodho yaugapadyamanyathā

If non-existence (of cause) be assumed, (the effects being produced in spite of it) (there will result) contradiction of their (Bauddhas’) proposition. Otherwise (there would result) simultaneity (of cause and effect).

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2.2.22

प्रतिसंख्याप्रतिसंख्यानिरोधाप्राप्तिः, अविच्छेदात्

pratisaṃkhyāpratisaṃkhyānirodhāprāptiḥ, avicchedāt

Conscious and unconscious destruction would be impossible owing to non-interruption.

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2.2.23

उभयथा च दोषात्

ubhayathā ca doṣāt

And in either case ( i.e. whether Nescience with its offshoots meets with conscious or unconscious destruction resulting in final release) because of the objections (that arise, the Bauddha position is untenable).

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2.2.24

आकाशे चाविशेषात्

ākāśe cāviśeṣāt

The case of Akasa also not being different (from the twofold destruction, it also cannot be a non-entity).

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2.2.25

अनुस्मृतेश्च

anusmṛteśca

And on account of memory (the permanency of the experiencer has to be recognized).

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2.2.26

नासतः, दृष्टत्वात्

nāsataḥ, dṛṣṭatvāt

(Existence does) not (result) from non-existence, because this is not seen.

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2.2.27

उदासीनानाम् अपि चैवं सिद्धिः

udāsīnānām api caivaṃ siddhiḥ

And thus (if existence should spring from non-existence, there would result) the attainment of the goal even by the effortless.

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2.2.28

नाभावः, उपलब्धेः

nābhāvaḥ, upalabdheḥ

Non-existence (of things external) is not (true), on account of their being experienced.

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2.2.29

वैधर्म्याच्च न स्वप्नादिवत्

vaidharmyācca na svapnādivat

And owing to the difference of nature (in consciousness between the waking and the dream state, the experience of the waking state) is not like dreams etc.

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2.2.30

न भावः, उनुपलब्धेः

na bhāvaḥ, anupalabdheḥ

The existence (of Samskaras ) is not (possible according to the Bauddhas), because (external things) are not experienced.

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2.2.31

क्षणिकत्वाच्च

Kṣaṇikatvācca

And on account of the momentariness (of the ego-consciousness it cannot be the abode of the Samskaras).

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2.2.32

सर्वथानुपपत्तेश्च

sarvathānupapatteśca

And (as the Bauddha system is) illogical in every way (it cannot be accepted).

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2.2.33

नैकस्मिन्न्, असंभवात्

naikasminn, asaṃbhavāt

On account of the impossibility (of contrary attributes) in one and the same thing (the Jaina doctrine is) not (true).

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2.2.34

एवं चात्माकार्त्स्न्यम्

evaṃ cātmākārtsnyam

And in the same way (there would arise) the non-universality of the soul.

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2.2.35

न च पर्यायादप्यविरोधः, विकारादिभ्यः

na ca paryāyādapyavirodhaḥ, vikārādibhyaḥ

Nor (can) consistency (be gained) even (if the soul is assumed to take on and discard parts) in turn (to suit different bodies), on account of the change etc. (of the soul in that case).

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2.2.36

अन्त्यावस्थितेश्चोभयनित्यत्वादविशेषः

antyāvasthiteścobhayanityatvādaviśeṣaḥ

And because of the permanency (of the size of the soul) at the end (i.e. on release) there follows the permanency of the two (preceding sizes, viz. those at the beginning and middle), (hence) there is no difference (as to the size of the soul at any time).

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2.2.37

पत्युः, असामञ्जस्यात्

patyuḥ, asāmañjasyāt

The Lord's (being merely the efficient cause of the world cannot hold good) on account of the inconsistency (of that doctrine).

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2.2.38

संबन्धानुपपत्तेश्च

saṃbandhānupapatteśca

And because relation (between the Lord and the Pradhana or the souls) is not possible.

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2.2.39

अधिष्ठानानुपपत्तेश्च

adhiṣṭhānānupapatteśca

And on account of the rulership (of the Lord) being impossible.

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2.2.40

करणवच्चेत्, न, भोगादिभ्यः

karaṇavaccet, na, bhogādibhyaḥ

If it be said (that the Lord rules the Pradhana etc.) even as (the Jiva rules) the senses (which are also not perceived), (we say) no, because of the enjoyment etc.

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2.2.41

अन्तवत्त्वमसर्वज्ञता वा

antavattvamasarvajñatā vā

(There would result from their, doctrine the Lord’s) being subject to destruction or (His) non-omniscience.

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2.2.42

उत्पत्त्यसंभवात्

utpattyasaṃbhavāt

The origination (of the individual soul from the Lord) being impossible (the Pancharatra doctrine is untenable).

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2.2.43

न च कर्तुः करणम्

na ca kartuḥ karaṇam

Nor (is it seen that) the instrument (is produced) from the agent.

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2.2.44

विज्ञानादिभावे वा तदप्रतिषेधः

vijñānādibhāve vā tadapratiṣedhaḥ

Or if the (four Vyuhas are said to) possess intelligence etc., yet there is no warding off of that ( viz. the objection raised in Sutra 42).

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2.2.45

विप्रतिषेधाच्च

vipratiṣedhācca

And because of contradictions (the Bhagavata view is untenable).

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Chapter 2, Section 3

2.3.1

न वियत्, अश्रुतेः

na viyat, aśruteḥ

Akasa (is) not (created), (as it is) not so stated by the Sruti.

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2.3.2

अस्ति तु

asti

But there is (a Sruti text which states that Akasa is created).

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2.3.3

गौणी, असंभवात्

gauṇī, asaṃbhavāt

(The Sruti text dealing with the origin of Akasa) is to be taken in a secondary sense, on account of the impossibility (of Akasa being created).

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2.3.4

शब्दाच्च

śabdācca

Also from the Sruti texts (we find that Akasa is eternal).

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2.3.5

स्याच्चैकस्य ब्रह्मशब्दवत्

syāccaikasya brahmaśabdavat

It is possible that the same word (‘sprang’ be used in a primary) and (secondary sense) like the word ‘Brahman’.

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2.3.6

प्रतिज्ञाहानिरव्यतिरेकाच्छब्देभ्यः

pratijñāhāniravyatirekācchabdebhyaḥ

The non-abandonment of the proposition ( viz. by the knowledge of one everything else becomes known, can result only) from the non-distinction (of the entire world from Brahman). From the Sruti texts (which declare the non-difference of the cause and its effects, this proposition is established).

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2.3.7

यावद्विकारं तु विभागो लोकवत्

yāvadvikāraṃ tu vibhāgo lokavat

But in all effects whatsoever (there is) separateness, as (is seen) in the world.

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2.3.8

एतेन मातरिश्वा व्याख्यातः

etena mātariśvā vyākhyātaḥ

By this (i.e. the foregoing explanation about Akasa ) (the fact of) air (also being an effect) is explained.

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2.3.9

असंभवस्तु सतः, अनुपपत्तेः

asaṃbhavastu sataḥ, anupapatteḥ

But there can be no origin of the Sat (That which is i.e. Brahman ), as it does not stand to reason.

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2.3.10

तेजोऽतः, तथा ह्याह

tejo'taḥ, tathā hyāha

Fire (is produced) from this (i.e. air), so verily says (the Sruti ).

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2.3.11

आपः

āpaḥ

Water (is produced from fire).

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2.3.12

पृथिवि, अधिकाररूपशब्दान्तरेभ्यः

pṛthivī, adhikārarūpaśabdāntarebhyaḥ

Earth (is meant by the word ‘ Anna ’) because of the subject-matter, colour, and other Sruti texts.

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2.3.13

तदभिध्यानादेव तु तल्लिङ्गात् सः

tadabhidhyānādeva tu talliṅgāt saḥ

But because of His reflecting only (are the subsequent elements created from the previous element in the order of creation; so) He (the Supreme Lord is the creator of air etc.). (We know this) from His indicatory marks.

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2.3.14

विपर्ययेण तु क्रमोऽतः, उपपद्यते च

viparyayeṇa tu kramo'taḥ, upapadyate ca

(At Pralaya the elements are) indeed (withdrawn into Brahman ) in the reverse order from that (of creation); and this is reasonable.

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2.3.15

अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेत्, न, अविशेषात्

antarā vijñānamanasī krameṇa talliṅgāditi cet, na, aviśeṣāt

If it be said that in between ( Brahman and the elements) the intellect and the mind (are mentioned, and therefore that ought to be the order in creation and the inverse order in reabsorption), owing to the indication (in the Sruti texts) to that effect (which upsets the order of creation of the elements), (we say) not so, on account of the non-difference (of the intellect and the mind from the elements).

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2.3.16

चराचरव्यपाश्रयस्तु स्यात् तद्व्यपदेशो भाक्तः

carācaravyapāśrayastu syāt tadvyapadeśo bhāktaḥ

But the mention of that ( viz. birth and death of the individual soul) is apt only with reference to (the bodies) of moving and stationary beings. (With reference to the soul, however,) it is secondary, on account of (those terms) depending on the existence of that ( i.e. body).

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2.3.17

नात्मा, आश्रुतेर्नित्यत्वाच्च ताभ्यः

nātmā, āśruternityatvācca tābhyaḥ

The individual self is not (produced), (for it is) not (so) mentioned by the scriptures ; also (on account of its) being eternal, (for so it is known) from them (the Sruti texts).

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2.3.18

ज्ञोऽत एव

jño’ta eva

For, this very reason (viz. that it is not created), (the individual soul is) intelligence (itself).

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2.3.19

उत्क्रान्तिगत्यागतीनाम्

utkrāntigatyāgatīnām

(As the Sruti texts declare the soul’s) passing out, going (to other spheres) and returning (thence), (the soul is not infinite in size).

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2.3.20

स्वात्मना चोत्तरयोः

svātmanā cottarayoḥ

And the latter two (the going and coming) (being connected) directly with their agent (the soul), (it is of atomic size).

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2.3.21

नाणुरतच्छ्रुतेर् इति चेत्, न, इतराधिकारात्

nāṇuratacchruter iti cet, na, itarādhikārāt

If it be said (that the soul is) not atomic, as the scriptures state it to be otherwise ( i.e. all-pervading), (we say) not so, for (the one) other than the individual soul ( i.e. Supreme Brahman ) is the subject-matter (in those texts).

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2.3.22

स्वशब्दोन्मानाभ्यां च

svaśabdonmānābhyāṃ ca

And on account of direct statements (of the Sruti texts as to the atomic size) and infinitesimal measure (the soul is atomic).

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2.3.23

अविरोधश्चन्दनवत्

avirodhaścandanavat

There is no contradiction, like sandal-paste.

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2.3.24

अवस्थितिवैशेष्यादिति चेत्, न, अभ्युपगमाद्धृदि हि

avasthitivaiśeṣyāditi cet, na, abhyupagamāddhṛdi hi

If it be said that on account of the particular position (of the sandal-paste in the body the analogy is not just), (we say) not so, on account of the admission (by the scriptures of a special seat for the soul, viz .) in the heart alone.

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2.3.25

गुणाद्वा लोकवत्

guṇādvā lokavat

Or owing to (its) quality ( viz. intelligence) as in the world.

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2.3.26

व्यतिरेको गन्धवत्

vyatirekaḥ

The extension (of the quality of intelligence) beyond (the soul, in which it inheres) is like odour (which extends beyond the fragrant object).

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2.3.27

तथा च दर्शयति

tathā ca darśayati

Thus also (the Sruti) declares.

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2.3.28

पृथगुपदेशात्

pṛthagupadeśāt

On account of the separate teaching (of the Sruti) (that the soul so pervades the body owing to its quality of intelligence).

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2.3.29

तद्गुणसारत्वात् तु तद्व्यपदेशः, प्राज्ञवत्

tadguṇasāratvāt tu tadvyapadeśaḥ, prājñavat

But that declaration (as to the atomic size of the soul) is on account of its having for its essence the qualities of that ( viz. the Buddhi), even as the Intelligent Lord (Brahman, which is all-pervading, is declared to be atomic).

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2.3.30

यावदात्मभावित्वाच्च न दोषः, तद्दर्शनात्

yāvadātmabhāvitvācca na doṣaḥ, taddarśanāt

And there is no defect (in what has been said in the previous Sutra), (as the conjunction of the soul with the intellect exists) so long as the soul (in its relative aspect) exists: because it is so seen (in the scriptures).

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2.3.31

पुंस्त्वादिवत् त्वस्य सतोऽभिव्यक्तियोगात्

puṃstvādivat tvasya sato’bhivyaktiyogāt

On account of the manifestation (of the connection with the intellect in the awakened state) being possible only on its existing (potentially in Sushupti), like virility etc.

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2.3.32

नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो

nityopalabdhyanupalabdhiprasaṅgo’nyataraniyamo

Otherwise ( i.e. if the intellect or mind be not accepted) there would result either perpetual perception or perpetual non-perception, or else the limitation of the power of either of the two ( viz. the soul or the senses).

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2.3.33

कर्ता, शास्त्रार्थवत्त्वात्

kartā, śāstrārthavattvāt

(The soul is) an agent, on aceount of scriptural (injunctions) having a meaning on that ground only.

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2.3.34

विहारोपदेशात्

vihāropadeśāt

And on account of (the Sruti) teaching (its) wandering about.

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2.3.35

उपादानात्

upādānāt

On account of its taking (the organs).

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2.3.36

व्यपदेशाच्च क्रियायाम्, न चेन्निर्देशविपर्ययः

vyapadeśācca kriyāyām, na cennirdeśaviparyayaḥ

Also on account of the (the scriptures) mentioning (the soul as an agent) with respect to action. If it were not so, the reference (would have been) of a different kind.

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2.3.37

उपलब्धिवदनियमः

upalabdhivadaniyamaḥ

As in the case of perception, (there is) no rule (here also).

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2.3.38

शक्तिविपर्ययात्

śaktiviparyayāt

On account of the reversal of power (of the Buddhi, which is inadmissible).

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2.3.39

समाध्यभावाच्च

samādhyabhāvācca

And on account of the impossibility of Samadhi.

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2.3.40

यथा च तक्षोभयथा

yathā ca takṣobhayathā

And even as a carpenter is both.

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2.3.41

परात्तु तच्छ्रुतेः

parāttu tacchruteḥ

But (even) that (agency of the soul) is from the Supreme Lord; so declares the Sruti.

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2.3.42

कृतप्रयत्नापेक्षस्तु विहितप्रतिषिद्धावैयर्थ्यादिभ्यः

kṛtaprayatnāpekṣastu vihitapratiṣiddhāvaiyarthyādibhyaḥ

But (the Lord’s making the soul act) depends on works done (by it); (thus only would) injunctions and prohibitions etc. be relevant.

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2.3.43

अंशो नानाव्यपदेशात्, अन्यथा चापि

aṃśo nānāvyapadeśāt, anyathā cāpi

(The soul is) part (of the Lord) on account of difference (between the two) being declared and otherwise also (i.e. as non-different from Brahman); for in some (Sakhas or recensions of the Vedic texts) (Brahman) is spoken of as being fishermen, knaves, etc.

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2.3.44

मन्त्रवर्णाच्च

mantravarṇācca

Also from the words of the Mantra (it is known that the soul is a part of the Lord).

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2.3.45

अपि च स्मर्यते

api ca smaryate

And it is also (so) stated in the Smriti.

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2.3.46

प्रकाशादिवन्नैवं परः

prakāśādivannaivaṃ paraḥ

The Supreme Lord is not (affected by pleasure and pain) like this (individual soul), even as light etc. (are not affected by the shape of the things they touch).

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2.3.47

स्मरन्ति च

smaranti

The Smritis also state (that).

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2.3.48

अनुज्ञापरिहारौ देहसम्बन्धाज्ज्योतिरादिवत्

anujñāparihārau dehasambandhājjyotirādivat

Injunctions and prohibitions (are possible) on account of the connection (of the Self) with the body ; as in the case of light etc.

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2.3.49

असन्ततेश्चाव्यतिकरः

asantateścāvyatikaraḥ

And on account of the non-extension (of the soul beyond its own body) there is no confusion (of results of actions).

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2.3.50

आभास एव च

ābhāsa eva ca

And (the individual soul is) only a reflection (of the Supreme Lord).

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2.3.51

अदृष्टानियमात्

adṛṣṭāniyamāt

There being no fixity about the unseen principle (there would result that confusion for those who believe in many souls, each all-pervading).

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2.3.52

अभिसन्ध्यादिष्वपि चैवम्

abhisandhyādiṣvapi caivam

And even as regards resolve etc, (it would be) like this.

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2.3.53

प्रदेशादिति चेत्, न, अन्तर्भावात्

pradeśāditi cet, na, antarbhāvāt

If it be said (that the distinction of pleasure and pain etc. results) from (the difference of) place, (we say) not so, on account of the self being in all bodies.

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Chapter 2, Section 4

2.4.1

तथा प्राणाः

tathā prāṇāḥ

Likewise the organs (are produced from Brahman ).

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2.4.2

गौण्यसंभवात्

gauṇyasaṃbhavāt

On account of the impossibility (of explaining the origination in a) secondary sense.

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2.4.3

श्रेष्ठश्च

śreṣṭhaśca

And because that (the verb denoting origin) is mentioned first (in connection with the Pranas).

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2.4.4

तत्पूर्वकत्वाद्वाचः

tatpūrvakatvādvācaḥ

On account of the pre-existence of that ( viz. thd elements) (before) the organ of speech (etc.).

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2.4.5

सप्त गतेर्विशेषितत्वाच्च

sapta gaterviśeṣitatvācca

(The organs are) seven (in number), because it is so known (from the scriptures) and on account of the specification (of those seven).

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2.4.6

हस्तादयस्तु स्थितेऽतो नैवम्

hastādayastu sthite’to naivam

But hands etc. (are also referred to as sense-organs in scriptural texts). Since this is a fact, therefore (it is) not like this ( i.e. they are not merely seven in number).

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2.4.7

अणवश्च

aṇavaśca

And (they are) minute.

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2.4.8

श्रेष्ठश्च

śreṣṭhaśca

And the chief Prana (vital force) (is also produced).

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2.4.9

न वायुक्रिये, पृथगुपदेशात्

na vāyukriye, pṛthagupadeśāt

(The chief Prana ) is neither air nor any function (of the organs) on account of its being mentioned separately.

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2.4.10

चक्षुरादिवत्तु तत्सहशिष्ट्यादिभ्यः

cakṣurādivattu tatsahaśiṣṭyādibhyaḥ

But (Prana is subordinate to the soul) like eyes etc. on account of (its) being taught with them and for other reasons.

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2.4.11

अकरणत्वाच्च न दोषः, तथाहि दर्शयति

akaraṇatvācca na doṣaḥ, tathāhi darśayati

And on account of (its) not being an instrument (there is) no objection, because thus (the scripture) teaches.

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2.4.12

पञ्चवृत्तिर्मनोवद्व्यपदिश्यते

pañcavṛttirmanovadvyapadiśyate

It is taught as having a fivefold function like the mind.

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2.4.13

अणुश्च

aṇuśca

And it is minute.

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2.4.14

ज्योतिराद्यधिष्ठानं तु तदामननात्

jyotirādyadhiṣṭhānaṃ tu tadāmananāt

But there is the presiding over by Fire and others (over the organs), on account of the scriptural teaching about that.

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2.4.15

प्राणवता, शब्दात्

prāṇavatā, śabdāt

(The gods are not the enjoyers, but the soul, because the organs are connected) with the one ( i.e. the soul) possessing them, (as is known) from the scriptures.

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2.4.16

तस्य च नित्यत्वात्

tasya ca nityatvāt

And on account of its (soul’s) permanence (in the body it is the enjoyer, and not the gods).

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2.4.17

त इन्द्रियाणि, तद्व्यपदेशादन्यत्र श्रेष्ठात्

ta indriyāṇi, tadvyapadeśādanyatra śreṣṭhāt

They (the other Pranas ) except the chief ( Prana ) are organs (and so different from the chief Prana), on account of (their) being so designated (by the scriptures).

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2.4.18

भेदश्रुतेः

bhedaśruteḥ

On account of differentiating scriptural texts.

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2.4.19

वैलक्षण्याच् च

vailakṣaṇyāc ca

But the making of name and form (is the function) of him who renders tripartite, on account of teaching.

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2.4.20

संज्ञा-मूर्ति-कॢप्तिश् च त्रि-वृत् कुर्वत उपदेशात्

saṃjñā-mūrti-kḷptiś ca tri-vṛt kurvata upadeśāt

Flesh and the rest are of an earthly nature, in accordance with scriptural text, and the other too.

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2.4.21

मांसादि भौमं यथाशब्दमितरयोश् च

māṃsādi bhaumaṃ yathāśabdamitarayoś ca

Flesh etc. result from earth, according to the scriptures. So also as regards the other two (viz. fire and water).

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2.4.22

वैशेष्यात्तु तद्वादस्तद्वादः

vaiśeṣyāttu tadvādastadvādaḥ

But on account of the preponderance (of a particular element in them the gross elements), are so named (after it).

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Chapter 3, Section 1

3.1.1

तदन्तरप्रतिपत्तौ रंहति संपरिष्वक्तः, प्रश्ननिरूपणाभ्याम्

tadantarapratipattau raṃhati saṃpariṣvaktaḥ, praśnanirūpaṇābhyām

(The soul) goes (out of the body) enveloped (with subtle parts of the elements) with a view to obtaining a fresh body; (so it is known) from the question and answer (in the scripture).

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3.1.2

त्र्यात्मकत्वात्तु भूयस्त्वात्

tryātmakatvāttu bhūyastvāt

On account of (water) consisting of three elements (the soul goes enveloped by all these elements and not merely water); but (water alone is mentioned in the text) on account of its preponderance (in the human body).

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3.1.3

प्राणगतेश्च

prāṇagateśca

And because of the going of the organs (with the soul, the elements also accompany the soul).

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3.1.4

अग्न्यादिगतिश्रुतेरिति चेत्, न, भाक्तत्वात्

agnyādigatiśruteriti cet, na, bhāktatvāt

If it be said (that the organs do not follow the soul), for the scriptures declare their entering into fire etc., (we say) not so, on account of its being so said in a secondary sense.

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3.1.5

प्रथमेऽश्रवणादिति चेत्, न, ता एव हि, उपपत्तेः

prathame’śravaṇāditi cet, na, tā eva hi, upapatteḥ

If it be objected on account of (water) not being mentioned in the first of the oblations, (we say) not so, because that (viz. water) only (is meant by the word ‘Sraddha’) on account of the appropriateness (of such an interpretation).

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3.1.6

अश्रुतत्वादिति चेत्, न, इष्टादिकारिणां प्रतीतेः

aśrutatvāditi cet, na, iṣṭādikāriṇāṃ pratīteḥ

If it be said that on account of (the soul) not being mentioned in the text (the soul does not depart enveloped with water etc.), (we say) not so, for it is understood (from the scriptures) that the Jivas who perform sacrifices etc. (alone go to heaven).

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3.1.7

भाक्तं वानात्मवित्त्वात्, तथा हि दर्शयति

bhāktaṃ vānātmavittvāt, tathā hi darśayati

But (the souls’ being the food of the gods in heaven is used) in a secondary sense, on account of their not knowing the Self; because (the Sruti) declares like that.

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3.1.8

कृतात्ययेऽनुशयवान्, दृष्टस्मृतिभ्याम्, यथेतमनेवं च

kṛtātyaye’nuśayavān, dṛṣṭasmṛtibhyām, yathetamanevaṃ ca

On the exhaustion of (good) work (the soul) with the residual Karma (descends to this earth), as is known from the Sruti and Smriti, along the path (it) went by (from here) and differently too.

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3.1.9

चरणादिति चेत्, न, उपलक्षणार्थेति कार्ष्णाजिनिः

caraṇāditi cet, na, upalakṣaṇārtheti kārṣṇājiniḥ

If it be said that on account of conduct (the assumption of residual Karma is not necessary for a rebirth on earth), (we say) not so, (for the word ‘conduct’ is used) to denote indirectly (the remaining Karma). So (thinks) Karshnajini.

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3.1.10

आनर्थक्यमिति चेत्, न, तदपेक्षत्वात्

ānarthakyamiti cet, na, tadapekṣatvāt

If it be said (by such interpretation of the word ‘conduct’ good conduct would become) purposeless, (we say) not so, on account of (Karma) being dependent on that (good conduct).

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3.1.11

सुकृतदुष्कृते एवेति तु बादरिः

sukṛtaduṣkṛte eveti tu bādariḥ

But (conduct) is merely good and evil work ; thus (the sage) Badari (thinks).

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3.1.12

अनिष्टादिकारिणामपि च श्रुतम्

aniṣṭādikāriṇāmapi ca śrutam

The Sruti declares (the going to the lunar world etc.) also of even those who do not peform sacrifices etc.

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3.1.13

संयमने त्वनुभूयेतरेषामारोहावरोहौ, तद्गति दर्शनात्

saṃyamane tvanubhūyetareṣāmārohāvarohau, tadgati darśanāt

But of others ( i.e. those who have not performed sacrifices etc.) the ascent is to the abode of Yama, and after having experienced (the result of their evil works) the descent (to the earth again takes place). On account of such a passage (for the evil doer) being declared by the Sruti.

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3.1.14

स्मरन्ति च

smaranti

The Smritis also declare (thus).

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3.1.15

अपि च सप्त

api ca

Moreover there are seven (hells).

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3.1.16

तत्रापि च तद्व्यापारादविरोधः

tatrāpi ca tadvyāpārādavirodhaḥ

And on account of his (Yama’s) control even there (in those hells), there is no contradiction.

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3.1.17

विद्याकर्मणोरिति तु प्रकृतत्वात्

vidyākarmaṇoriti tu prakṛtatvāt

But (the reference is to the two roads) of knowledge and work; thus (we have to understand) on account of their being the subject under discussion.

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3.1.18

न तृतीये, तथोपलब्धेः

na tṛtīye, tathopalabdheḥ

(The specification about five oblations does) not (apply) to the third (place), for so it is seen (from the scriptures).

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3.1.19

स्मर्यतेऽपि च लोके

smaryate

And moreover (cases of birth without the completion of the five oblations) are recorded in the world.

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3.1.20

दर्शनाच्च

darśanācca

Also on account of observation.

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3.1.21

तृतीयशब्दावरोधः संशोकजस्य

tṛtīyaśabdāvarodhaḥ saṃśokajasya

The third term (i.e. plant life) includes that which springs from moisture.

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3.1.22

तत्साभाव्यापत्तिः, उपपत्तेः

tatsābhāvyāpattiḥ, upapatteḥ

(The soul when descending from Chandraloka ) attains similarity of nature with them (i.e. with ether, air, etc.), (that alone) being reasonable.

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3.1.23

नातिचिरेण, विशेषात्

nāticireṇa, viśeṣāt

(The soul’s descent from the moon through the various stages up to the earth takes) not very long time, on account of a special declaration (of the Srutis with respect to the stages after that as taking time).

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3.1.24

अन्याधिष्ठिते पूर्ववत्, अभिलापात्

anyādhiṣṭhite pūrvavat, abhilāpāt

(The descending soul enters) into what is ruled by another ( Jiva or soul) as in the previous cases ( viz. becoming ether etc.); for so the Sruti states.

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3.1.25

अशुद्धमिति चेत्, न, शब्दात्

aśuddhamiti cet, na, śabdāt

If it be said (that sacrifices, which entail the killing of animals etc.) are unholy, (we say) not so, on account of scriptural authority.

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3.1.26

रेतः सिग्योगोऽथ

retaḥ sigyogo’tha

Then (the soul gets) connected with him who performs the act of generation.

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3.1.27

योनेः शरीरम्

yoneḥ śarīram

From the womb a (new) body (results).

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Chapter 3, Section 2

3.2.1

संध्ये सृष्टिराह हि

saṃdhye sṛṣṭirāha hi

In the intermediate stage (between waking and deep sleep, there is a real) creation, because (the Sruti) says so.

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3.2.2

निर्मातारं चैके, पुत्रादयश् च

nirmātāraṃ caike, putrādayaś ca

And some (Sakhas or recensions) (state the Self or the Supreme Lord to be) the creator (of objects of desires while we are asleep) and (objects of desires there stand for) sons etc.

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3.2.3

मायामात्रं तु, कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात्

māyāmātraṃ tu, kārtsnyenānabhivyaktasvarūpatvāt

But (the dream world is) mere illusion, on account of its nature not being manifest with the totality (of attributes of the waking state).

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3.2.4

सूचकश्च हि श्रुतेः, आचक्षते च तद्विदः

sūcakaśca hi śruteḥ, ācakṣate ca tadvidaḥ

But (though the dream-world is an illusion) yet it serves as an omen, for (so we find) in the Sruti, (and) expert dream-readers also say (thus).

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3.2.5

पराभिध्यानात्तु तिरोहितम्, ततो ह्यस्य बन्धविपर्ययौ

parābhidhyānāttu tirohitam, tato hyasya bandhaviparyayau

But by meditation on the Supreme Lord, that which is covered (by ignorance, viz. the similarity of the Lord and soul, becomes manifest); for from Him (the Lord) are its (the soul’s) bondage and freedom.

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3.2.6

देहयोगाद्वा सोऽपि

dehayogādvā so’pi

And that (the covering of the soul’s rulership) also (results) from its connection with the body.

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3.2.7

तदभावो नाडीषु, तच्छ्रुतेः, आत्मनि च

tadabhāvo nāḍīṣu, tacchruteḥ, ātmani ca

The absence of that (dreaming, i.e. dreamless sleep takes place) in the nerves and in the Self, as it is known from the Sruti.

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3.2.8

अतः प्रबोधोऽस्मात्

ataḥ prabodho’smāt

Hence the awakening from this ( i.e. Brahman).

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3.2.9

स एव तु, कर्मानुस्मृति-शब्दविधिभ्यः

sa eva tu, karmānusmṛti-śabdavidhibhyaḥ

But the selfsame soul (returns from Brahman after Sushupti) on account of work, memory, scriptural authority, and precept.

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3.2.10

मुग्धेऽर्धसंपत्तिः, परिशेषात्

mugdhe’rdhasaṃpattiḥ, pariśeṣāt

In a swoon (there is the) partial attainment of the state of deep sleep, as that is the only alternative left.

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3.2.11

न स्थानतोऽपि परस्योभयलिङ्गम्, सर्वत्र हि

na sthānato’pi parasyobhayaliṅgam, sarvatra hi

Even from (difference of) place a twofold characteristic cannot (be predicated) of Brahman, because throughout (the scriptures teach It to be otherwise i.e. without any qualities).

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3.2.12

न भेदादिति चेत्, न, प्रत्येकमतद्वचनात्

na bhedāditi cet, na, pratyekamatadvacanāt

If it be said (that it is) not so on account of difference (being taught in the scriptures), (we reply) not so, because with respect to each (such form) the Sruti declares the opposite of that.

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3.2.13

अपिचैवमेके

apicaivameke

Moreover some (teach) thus.

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3.2.14

अरूपवदेव हि, तत्प्रधानत्वात्

arūpavadeva hi, tatpradhānatvāt

Verily Brahman is only formless on account of that being the main purport (of all texts about Brahman).

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3.2.15

प्रकाशवच्चावैयर्थ्यात्

prakāśavaccāvaiyarthyāt

And like light (taking form in connection with bodies having form, Brahman takes form in connection with Upadhis), because (texts ascribing form to Brahman) are not purportless.

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3.2.16

आह च तन्मात्रम्

āha ca tanmātram

And (the scripture) declares (that Brahman is) that ( i.e. intelligence) only.

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3.2.17

दर्शयति च, अथो अपि स्मर्यते

darśayati ca, atho api smaryate

(The scripture) also shows (this, and) thus also (is it) stated by the Smritis.

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3.2.18

अत एव चोपमा सूर्यकादिवत्

ata eva copamā sūryakādivat

Therefore also (with respect to Brahman we have) comparisons like the images of the sun etc.

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3.2.19

अम्बुवदग्रहणात् तु न तथात्वम्

ambuvadagrahaṇāt tu na tathātvam

But (there is) no similarity (in the case of Brahman, any second thing) not being experienced like water.

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3.2.20

वृद्धिह्रासभाक्त्वमन्तर्भावाद्, उभयसामञ्जस्यादेवम्

vṛddhihrāsabhāktvamantarbhāvād, ubhayasāmañjasyādevam

On account of Brahman being inside (Its adjuncts) (It appears) to participate in their increase and decrease. On account of this similarity in the two cases (mentioned in Sutra 18) it is thus ( i.e. the comparison is not defective).

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3.2.21

दर्शनाच्च

darśanācca

And on account of scriptural instruction.

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3.2.22

प्रकृतैतावत्त्वं हि प्रतिषेधति ततो ब्रवीति च भूयः

prakṛtaitāvattvaṃ hi pratiṣedhati tato bravīti ca bhūyaḥ

What has been mentioned up to this is denied (by the words ‘Not this, not this’), and (the Sruti ) says something more than that (afterwards).

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3.2.23

तदव्यक्तम्, आह हि

tadavyaktam, āha hi

That (Brahman) is not manifest, for (so the scripture) says.

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3.2.24

अपि च संराधने, प्रत्यक्षानुमानाभ्याम्

api ca saṃrādhane, pratyakṣānumānābhyām

And moreover (Brahman is experienced) in perfect meditation, (as we know) from the Sruti and Smriti.

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3.2.25

प्रकाशादिवच्चावैशेष्यं प्रकाशश्च कर्मणि, अभ्यासात्

prakāśādivaccāvaiśeṣyaṃ prakāśaśca karmaṇi, abhyāsāt

And as in the case of light etc. there is no difference, (so) also between Brahman (and its manifestation) in activity ; on account of the repeated instruction (of the Sruti to that effect).

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3.2.26

अतोऽनन्तेन, तथा हि लिङ्गम्

ato’nantena, tathā hi liṅgam

Therefore (the individual soul becomes one) with the Infinite ; for thus (the scripture) indicates.

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3.2.27

उभयव्यपदेशात्त्वहिकुण्डलवत्

ubhayavyapadeśāttvahikuṇḍalavat

But on account of both (i.e. difference and non-difference) being taught (by the Sruti) (the relation of the Jiva and Brahman is to be taken) like that between a serpent and its coils.

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3.2.28

प्रकाशाश्रयवद्वा, तेजस्त्वात्

prakāśāśrayavadvā, tejastvāt

Or like (the relation of) light and its substratum, on account of both being luminous.

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3.2.29

पूर्ववद्वा

pūrvavadvā

Or (the relation between the two, i.e. Jiva and Brahman) is as given before.

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3.2.30

प्रतिषेधाच्च

pratiṣedhācca

And on account of the denial.

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3.2.31

परमतः सेतून्मानसंबन्धभेदव्यपदेशेभ्यः

paramataḥ setūnmānasaṃbandhabhedavyapadeśebhyaḥ

(There is something) superior to this (Brahman), on account of terms denoting a bank,' measure, connection, and difference (used with respect to It).

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3.2.32

सामान्यात्तु

sāmānyāttu

But (Brahman is called a bank) on account of similarity.

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3.2.33

बुद्ध्यर्थः पादवत्

buddhyarthaḥ pādavat

(Brahman is depicted as having size) for the sake of easy comprehension (i.e. Upasana); just like four feet.

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3.2.34

स्थानविशेषात्, प्रकाशादिवत्

sthānaviśeṣāt, prakāśādivat

(The statements about connection and difference with respect to Brahman) are on account of special places ; as in the case of light etc.

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3.2.35

उपपत्तेश्च

upapatteśca

And it is reasonable.

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3.2.36

तथान्यप्रतिषेधात्

tathānyapratiṣedhāt

Similarly on account of the express denial of all other things (there is nothing but Brahman).

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3.2.37

अनेन सर्वगतत्वमायामशब्दादिभ्यः

anena sarvagatatvamāyāmaśabdādibhyaḥ

By this (is established) the all-pervadingness (of Brahman), as is known from scriptural statements etc. regarding (Brahman’s) extent.

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3.2.38

फलमतः, उपपत्तेः

phalamataḥ, upapatteḥ

From Him (the Lord) are the fruits of actions ; for that is reasonable.

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3.2.39

श्रुतत्वाच्च

śrutatvācca

And because the scripture so teaches.

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3.2.40

धर्मं जैमिनिः, अत एव

dharmaṃ jaiminiḥ, ata eva

Jaimini (thinks) for the same reasons ( viz. scriptural authority and reasoning) that religious merit (is what brings about the fruits of actions).

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3.2.41

पूर्वं तु बादरायणः, हेतुव्यपदेशात्

pūrvaṃ tu bādarāyaṇaḥ, hetuvyapadeśāt

But Badarayana (thinks) the former (the Lord, as the bestower of the fruits of actions) on account of His being declared to be the cause (of the actions even).

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Chapter 3, Section 3

3.3.1

सर्ववेदान्तप्रत्ययम्, चोदनाद्यविशेषात्

sarvavedāntapratyayam, codanādyaviśeṣāt

(The Upasanas ) described in the various Vedanta texts (are not different), on account of the non-difference as regards injunction etc. ( i.e. connection, form, and name).

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3.3.2

भेदान्नेति चेत्, न, एकस्यामपि

bhedānneti cet, na, ekasyāmapi

If it be said (that the Vidyas are) not (one) on account of difference (in minor points), (we reply) not so, since even in the same Vidya (there might be such minor differences).

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3.3.3

स्वाध्यायस्य तथात्वेन हि समाचारेऽधिकाराच्च सववच्च तन्नियमः

svādhyāyasya tathātvena hi samācāre’dhikārācca savavacca tanniyamaḥ

(The rite of carrying fire on the head is connected) with the study of the Vedas, because in the Samachara (it is described) as being such. And (this also follows) from its being a qualification (for the students of the Atharva Veda ), as is the case with tlie (seven) oblations ( viz. Saurya etc.).

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3.3.4

दर्शयति च

darśayati ca

(The scripture) also instructs thus.

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3.3.5

उपसंहारोऽर्थाभेदाद्विधिशेषवत्समाने च

upasaṃhāro’rthābhedādvidhiśeṣavatsamāne ca

And in the Upasanas of the same class (mentioned in different Sakhas ) a combination (of all the particulars mentioned in all Sakhas is to be made), since there is no difference in the object of meditation, just as (a combination of) all subsidiary rites of a main sacrifice (mentioned in different Sakhas is made).

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3.3.6

अन्यथात्वं शब्दादिति चेत्, न, अविशेषात्

anyathātvaṃ śabdāditi cet, na, aviśeṣāt

If it be said (that the Udgitha Vidya of the Brihadaranyaka and that of the Chhandogya) are different on account of (difference in) texts; (we say) not so, on account of the non-difference (as regards essentials).

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3.3.7

न वा, प्रकरणभेदात् परोवरीयस्त्वादिवत्

na vā, prakaraṇabhedāt parovarīyastvādivat

Rather (there is) no (unity of Vidyas), on account of the difference in subject-matter, even as (the meditation on the Udgitha) as the highest and greatest ( i.e. Brahman) (is different from the meditation on the Udgitha as abiding in the eye etc.).

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3.3.8

संज्ञातश्चेत्, तदुक्तम्, अस्ति तु तदपि

saṃjñātaścet, taduktam, asti tu tadapi

If on account of the name (of both Vidyas being the same, it be said that they are one), it has already been answered. But even that (identity of name in Vidyas admitted to be different) exists.

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3.3.9

व्याप्तेश्च समञ्जसम्

vyāpteśca samañjasam

And because (Om) extends (over the whole of the Vedas), (to specialize it by the term ‘ Udgitha ’) is appropriate.

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3.3.10

सर्वाभेदादन्यत्रेमे

sarvābhedādanyatreme

On account of the non-difference (of the Vidya ) everywhere (i.e. in all the texts of the different Sakhas where the Prana Vidya occurs) these qualities (mentioned in two of them are to be inserted) in the other places ( e.g. the Kaushitaki Upanishad ).

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3.3.11

आनन्दादयः प्रधानस्य

ānandādayaḥ pradhānasya

Bliss and other attributes (which depict the true nature) of the subject ( i.e. Brahman) (have to be combined from all places in the meditation on Brahman).

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3.3.12

प्रियशिरस्त्वाद्यप्राप्तिः, उपचयापचयौ हि भेदे

priyaśirastvādyaprāptiḥ, upacayāpacayau hi bhede

(Qualities like) joy being Its head etc. are not to be taken everywhere, (being subject to increase and decrease and) increase and decrease (are possible only) if there is difference (and not in Brahman in which there is non-difference).

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3.3.13

इतरे त्वर्थसामान्यात्

itare tvarthasāmānyāt

But other attributes (like Bliss etc. are to be combined) on account of identity of purport.

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3.3.14

आध्यानाय प्रयोजनाभावात्

ādhyānāya prayojanābhāvāt

( Kathaka 1. 3. 10-11 tells about the Self only as the highest) for the sake of meditation, (and not about the relative position of the objects etc.) as there is no use of it.

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3.3.15

आत्मशब्दाच्च

ātmaśabdācca

And on account of the word ‘Self.

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3.3.16

आत्मगृहीतिरितरवत्, उत्तरात्

ātmagṛhītiritaravat, uttarāt

(In the Aitareva Upanishad 1.1) the Supreme Self is meant, as in other texts (dealing with creation), on account of the subsequent qualification.

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3.3.17

अन्वयादिति चेत्, स्यात् अवधारणात्

anvayāditi cet, syāt avadhāraṇāt

If it be said that because of the context (the Supreme Self is not meant, but Hiranyagarbha), (we reply that) it is so (i.e. the Supreme Self is meant) on account of the definite statement (that the Atman alone existed at the beginning).

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3.3.18

कार्याख्यानादपूर्वम्

kāryākhyānādapūrvam

On account of (the rinsing of the mouth with water referred to in the Prana Vidya ) being a restatement of an act (already enjoined by the Smriti), what has not been so enjoined elsewhere (is here enjoined by the Sruti ).

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3.3.19

समान एवञ्च, अभेदात्

samāna evañca, abhedāt

In the same Sakha also (it is) like this ( i.e. there is unity of Vidya ), on account of the non-difference (of the object of meditation).

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3.3.20

संबन्धादेवमन्यत्रापि

saṃbandhādevamanyatrāpi

In other eases also (e.g. in the Vidya of the Satya Brahman ) on account of the connection ( i.e. the object of the meditation being the Satya Brahman) (we have to combine particulars) like this ( i.e. as in the Sandilya Vidya).

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3.3.21

न वा, विशेषात्

na vā, viśeṣāt

Rather not (so) on account of the difference (of abode).

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3.3.22

दर्शयति च

darśayati ca

(The scripture) also declares (that).

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3.3.23

संभृतिद्युव्याप्त्यपि चातः

saṃbhṛtidyuvyāptyapi cātaḥ

For the same reason (as in the previous Sutra) the supporting (of the universe) and pervading of the sky (attributed to Brahman in the Ranayaniya-khila) also (are not to be included in other Upasanas of Brahman).

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3.3.24

पुरुषविद्यायामिव चेतरेषामनाम्नानात्

puruṣavidyāyāmiva cetareṣāmanāmnānāt

And (since the qualities) as (mentioned) in the Purusha Vidya (of the Chhandogya) are not mentioned (in that) of the others ( i.e. in the Taittiriya) (the two Purusha Vidyas are not one).

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3.3.25

वेधाद्यर्थभेदात्

vedhādyarthabhedāt

(Certain Mantras relating to) piercing etc. (are not part of the Vidyas though mentioned near by) because they have a different meaning.

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3.3.26

हानौ तु, उपायनशब्दशेषत्वात् कुशाच्छन्दःस्तुत्युपगानवत्, तदुक्तम्

hānau tu, upāyanaśabdaśeṣatvāt kuśācchandaḥstutyupagānavat, taduktam

But where (only) the discarding (of good and evil) is mentioned, (the receiving of this good and evil by others has to be included), on account of this word ‘receiving’ being supplementary (to the word ‘discarding’), as in the case of Kusas, metres, praise, and recitation. That ( viz. that it should be so done) has been stated (by Jaimini in Purva Mimamsa ).

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3.3.27

सांपराये तर्तव्याभावात्, तथा ह्यन्ये

sāṃparāye tartavyābhāvāt, tathā hyanye

(He who attains Knowledge gets rid of his good and evil works) at the time of death, there being nothing to be obtained (by him on the way to Brahmaloka through works); for other texts also say so.

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3.3.28

छन्दतः, उभयाविरोधात्

chandataḥ, ubhayāvirodhāt

(The interpretation that the individual soul practising Sadhana) according to his liking (gets rid of good and evil while living, is reasonable) on account of there being harmony (in that case) between the two ( viz. cause and effect as well as between the Chhandogya and another Sruti ).

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3.3.29

गतेरर्थवत्त्वमुभयथा, अन्यथा हि विरोधः

gaterarthavattvamubhayathā, anyathā hi virodhaḥ

(The soul’s) journey along the path of the gods is applicable in two ways ( i.e. differently), for otherwise (there would result) a contradiction.

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3.3.30

उपपन्नः, तल्लक्षणार्थोपलब्धेः, लोकवत्

upapannaḥ, tallakṣaṇārthopalabdheḥ, lokavat

(The differentiation mentioned above) is reasonable, for the characteristics which render such a journey possible are seen (in the case of Saguna Upasana but not in that of Nirguna Upasana); as (is seen) in the world.

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3.3.31

अनियमः सर्वासाम्, अविरोधः शब्दानुमानाभ्याम्

aniyamaḥ sarvāsām, avirodhaḥ śabdānumānābhyām

(The passage of the soul by the path of the gods) is not restricted (only to certain Vidyas of the Saguna Brahman); (it applies equally) to all (Vidyas of the Saguna Brahman). There is no contradiction, as is seen from the Sruti and Smriti.

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3.3.32

यावदधिकारमवस्थितिराधिकारिकाणाम्

yāvadadhikāramavasthitirādhikārikāṇām

Of those who have a mission to fulfil (there is corporeal) existence, so long as the mission is not fulfilled.

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3.3.33

अक्षरधियां त्ववरोधः सामान्यतद्भावाभ्यामौपसदवत्, तदुक्तम्

akṣaradhiyāṃ tvavarodhaḥ sāmānyatadbhāvābhyāmaupasadavat, taduktam

But the conceptions of the (negative) attributes of the Immutable (Brahman) are to be combined (from different texts where the Immutable Brahman is treated, in all meditations on the Immutable Brahman, as they form one Vidya ), on account of the similarity (of defining the Immutable Brahman through denials) and the object (the Immutable Brahman) being the same, as in the case of the Upasad (offerings). It has been said (by Jaimini in Purva Mimamsa ).

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3.3.34

इयदामननात्

iyadāmananāt

Because (the same thing) is described as such and such.

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3.3.35

अन्तरा भूतग्रामवत्स्वात्मनः

antarā bhūtagrāmavatsvātmanaḥ

The same Self (is taught) as being the innermost of all, as in the case of the elements.

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3.3.36

अन्यथा भेदानुपपत्तिरिति चेत्, न, उपदेशान्तरवत्

anyathā bhedānupapattiriti cet, na, upadeśāntaravat

If it be said (that the two Vidyas are separate, for) otherwise the repetition cannot be accounted for, (we say) not so; (it is) like (the repetition) in another instruction (in the Chhandogya).

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3.3.37

व्यतिहारः, विशिंषन्ति हीतरवत्

vyatihāraḥ, viśiṃṣanti hītaravat

(There is) reciprocity (of meditation), for the;scriptures prescribe this, as in other cases.

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3.3.38

सैव हि सत्यादयः

saiva hi satyādayaḥ

The same (Satya-Vidya is taught in both places), because (attributes like) Satya etc. (are seen in both places).

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3.3.39

कामादीतरत्र तत्र च, आयतनादिभ्यः

kāmādītaratra tatra ca, āyatanādibhyaḥ

(Qualities like true) desire etc. (mentioned in the Chhandogya are to be inserted) in the other ( i.e. in the Brihadaranyaka) and (those mentioned) in the other ( i.e. in the Brihadaranyaka are also to be inserted in the Chhandogya), on account of the abode etc. (being the same in both).

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3.3.40

आदरादलोपः

ādarādalopaḥ

On account of the respect shown (to the Pranagnihotra by the Sruti ) there can be no omission (of this act).

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3.3.41

उपस्थितेऽतः, तद्वचनात्

upasthite’taḥ, tadvacanāt

When food is served, from that (the Pranagnihotra is to be performed), for so (the Sruti) declares.

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3.3.42

तन्निर्धारणानियमः, तद्दृष्टेः, पृथग्ध्यप्रतिबन्धः फलम्

tannirdhāraṇāniyamaḥ, taddṛṣṭeḥ, pṛthagdhyapratibandhaḥ phalam

There is no rule about the inviolability of that (i.e. Upasanas connected with certain sacrifices); that is seen (from the Sruti itself); for a separate effect (belongs to the Upasanas), viz. non-obstruction (of the results of the sacrifice).

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3.3.43

प्रदानवदेव, तदुक्तम्

pradānavadeva, taduktam uktam

(The meditations on Vayu and Prana are different owing to their different functions, though the two are essentially one); (it is) exactly as in the case of the offerings (of cakes to Indra the ruler, the monarch, and the sovereign separately). This has been stated (by Jaimini in Purva Mimamsa-Sutras ).

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3.3.44

लिङ्गभूयस्त्वात्, तद्धि बलीयः, तदपि

liṅgabhūyastvāt, taddhi balīyaḥ, tadapi

On account of the abundance of indicatory marks (the fires of the mind, speech, etc. in the Agnirahasya of the Vajasaneyins do not form part of the sacrifice), for it (an indicatory mark) is stronger (than the context). That also (has been stated by Jaimini ).

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3.3.45

पूर्वविकल्पः प्रकरणात्स्यात्क्रिया, मानसवत्

pūrvavikalpaḥ prakaraṇātsyātkriyā, mānasavat

(The fires spoken of in the previous Sutra are) alternative forms of the one mentioned first ( i.e. the actual sacrificial fire) on account of the context; (they) ought to be part of the sacrifice like the imaginary drink.

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3.3.46

अतिदेशाच्च

atideśācca

And on account of the extension (of the attributes of the actual fire to these imaginary fires).

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3.3.47

विद्यैव तु, निर्धारणात्

vidyaiva tu, nirdhāraṇāt

But (the fires) rather form a Vidya, because (the Sruti) asserts it.

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3.3.48

दर्शनाच्च

darśanācca

And because (of the indicatory marks) seen.

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3.3.49

श्रुत्यादिबलीयस्त्वाच्च न बाधः

śrutyādibalīyastvācca na bādhaḥ

And because of the greater force of the Sruti etc. ( i.e. indicatory mark and syntactical connection), (the view that the fires constitute a Vidya) cannot be refuted.

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3.3.50

अनुबन्धादिभ्यः प्रज्ञान्तरपृथक्त्ववत्, दृष्टश्च, तदुक्तम्

anubandhādibhyaḥ prajñāntarapṛthaktvavat, dṛṣṭaśca, taduktam

From the connection and so on (extension etc.) (the fires constitute a separate Vidya), even as other Vidyas (like the Sandilya Vidya) are separate. And (it is) seen (that in spite of the context a sacrifice is treated as independent). This has been said (by Jaimini in Purva Mimamsa-Sutras ).

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3.3.51

न सामान्यादपि, उपलब्धेः, मृत्युवत्, नहि लोकापत्तिः

na sāmānyādapi, upalabdheḥ, mṛtyuvat, nahi lokāpattiḥ

In spite of the resemblance (of the fires to the imaginary drink, they do) not (form part of the sacrificial act), for it is seen (from the reasons adduced that they constitute an independent Vidya); (the mental affair here is) as in the case of death, for the world does not become (fire because of certain resemblances).

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3.3.52

परेण च शब्दस्य ताद्विध्यम्, भूयस्त्वात्त्वनुबन्धः

pareṇa ca śabdasya tādvidhyam, bhūyastvāttvanubandhaḥ

And from the subsequent (Brahmana) the fact of the text (under discussion) being such ( i.e. enjoining a separate Vidya) (is known). But the connection (of the imaginary fires with the actual fire is) on account of the abundance (of the attributes of the latter that are imagined in these fires).

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3.3.53

एक आत्मनः शरीरे भावात्

eka ātmanaḥ śarīre bhāvāt

Some (deny) (the existence) of an Atman (separate from the body), (for It) exists (only) when there is a body.

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3.3.54

व्यतिरेकः, तद्भावाभावित्वात्, न तु, उपलब्धिवत्

vyatirekaḥ, tadbhāvābhāvitvāt, na tu, upalabdhivat

But not (so); (a Self) separate (from the body does exist), for (consciousness) does not exist even when there is the body (after death); as in the case of cognition.

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3.3.55

अङ्गावबद्धास्तु न शाखासु हि प्रतिवेदम्

aṅgāvabaddhāstu na śākhāsu hi prativedam

But (the Upasanas) connected with parts (of sacrificial acts are) not (restricted) to (particular) Sakhas only of each Veda (but to all its Sakhas), because (the same Upasana is described in all).

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3.3.56

मन्त्रादिवद्वाऽविरोधः

mantrādivadvā’virodhaḥ

Or else like Mantras etc. there is no contradiction (here).

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3.3.57

भूम्नः क्रतुवज्ज्यायस्त्वं, तथा हि दर्शयति

bhūmnaḥ kratuvajjyāyastvaṃ, tathā hi darśayati

Importance (is given to the meditation) on the entire form (of Vaisvanara ) as in the case of sacrifice ; for so (the Sruti) shows.

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3.3.58

नाना, शब्दादिभेदात्

nānā, śabdādibhedāt

(Various Vidyas like the Sandilya, Dahara, etc. are) different owing to difference of words etc.

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3.3.59

विकल्पः, अविशिष्ट-फलत्वात्

vikalpaḥ, aviśiṣṭa-phalatvāt

There is option (with respect to the several Vidyas), because the result (of all the Vidyas) is the same.

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3.3.60

काम्यास्तु यथाकामं समुच्चीयेरन्न वा, पूर्वहेत्वभावात्

kāmyāstu yathākāmaṃ samuccīyeranna vā, pūrvahetvabhāvāt

But Vidyas for particular desires may be combined or not according to one’s desire on account of the absence of the reason (mentioned in the) previous (Sutra).

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3.3.61

अङ्गेषु यथाश्रयभावः

aṅgeṣu yathāśrayabhāvaḥ

With regard (to meditations) connected with members (of sacrificial acts) it is as with (the members) with which they are connected.

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3.3.62

शिष्टेश्च

śiṣṭeśca

And from the injunction of the Sruti.

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3.3.63

समाहारात्

samāhārāt

On account of the rectification.

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3.3.64

गुणसाधारण्यश्रुतेश्च

guṇasādhāraṇyaśruteśca

And from the Sruti declaring the syllable ‘Om’ which is a common feature (of the Udgitha Vidya ), to be common to all the Vedas.

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3.3.65

न वा, तत्सहभावाश्रुतेः

na vā, tatsahabhāvāśruteḥ

(The meditations connected with members of sacrificial acts are) rather not (to be combined), as the Sruti does not say that they are so correlated.

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3.3.66

दर्शनाच्च

darśanācca

And because the Sruti says so.

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Chapter 3, Section 4

3.4.1

पुरुषार्थोऽतः, शब्दादिति बादरायणः

puruṣārtho'taḥ, śabdāditi bādarāyaṇaḥ

From this (results) the purpose of man, because of the scriptures ; thus (says) Badarayana.

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3.4.2

शेषत्वात्पुरुषार्थवादो यथाऽन्येष्विति जैमिनिः

śeṣatvātpuruṣārthavādo yathā’nyeṣviti jaiminiḥ

Because (the Self) is supplementary (to sacrificial acts), (the fruits of the knowledge of the Self) are mere praise of the agent, even as in other cases; thus says Jaimini.

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3.4.3

आचारदर्शनात्

ācāradarśanāt

Because we find (from the scriptures such) conduct (of men of realization).

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3.4.4

तच्छ्रुतेः

tacchruteḥ

That ( viz. that knowledge of the Self stands in a subordinate relation to sacrificial acts) the scriptures directly declare.

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3.4.5

समन्वारम्भणात्

samanvārambhaṇāt

Because the two (knowledge and work) go together (with the departing soul to produce the results).

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3.4.6

तद्वतो विधानात्

tadvato vidhānāt

Because (the scriptures) enjoin (work) for such (as know the purport of the Vedas).

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3.4.7

नियमाच्च

niyamācca

And on account of prescribed rules.

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3.4.8

अधिकोपदेशात्तु बादरायणस्यैवम्, तद्दर्शनात्

adhikopadeśāttu bādarāyaṇasyaivam, taddarśanāt

But because (the scriptures) teach (the Supreme Self to be) other (than the agent), Badarayana’s (view is) correct; for that is seen (from the scriptures).

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3.4.9

तुल्यं तु दर्शनम्

tulyaṃ tu darśanam

But the declarations of the Sruti equally support both views.

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3.4.10

असार्वत्रिकी

asārvatrikī

(The declaration of the scripture referred to in Sutra 4) is not universally true.

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3.4.11

विभागः शतवत्

vibhāgaḥ śatavat

(There is) division of knowledge and work, as in the case of a hundred (divided between two persons).

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3.4.12

अध्ययनमात्रवतः

adhyayanamātravataḥ

(The scriptures enjoin work) only on those who have read the Vedas.

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3.4.13

न, अविशेषात्

na, aviśeṣāt

Because there is no special mention (of the Jnani , it does) not (apply to him).

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3.4.14

स्तुतयेऽनुमतिर्वा

stutaye’numatirvā

Or rather the permission (to do work) is for praising (Knowledge).

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3.4.15

कामकारेण चैके

kāmakāreṇa caike

And some according to their choice (have refrained from all work).

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3.4.16

उपमर्दं च

upamardaṃ ca

And (the scriptures say that the) destruction (of all qualifications for work results from Knowledge).

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3.4.17

ऊर्ध्वरेतःसु च, शब्दे हि

ūrdhvaretaḥsu ca, śabde hi

And (Knowledge belongs) to those who observe continence ( i.e. to Sannyasins); because (this fourth Asrama is mentioned) in the scriptures.

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3.4.18

परामर्शं जैमिनिरचोदना च, अपवदति हि

parāmarśaṃ jaiminiracodanā ca, apavadati hi

Jaimini (thinks that in the texts referred to in the last Sutra there is) a mere reference (to Sannyasa ), and not injunction, because (other texts) condemn (Sannyasa).

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3.4.19

अनुष्ठेयं बादरायणः, साम्यश्रुतेः हि

anuṣṭheyaṃ bādarāyaṇaḥ, sāmyaśruteḥ

Badarayana (thinks that Sannyasa or monastic life) also must be gone through, for the scriptural text (cited) refers equally; to all the four Asramas (stages of life).

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3.4.20

विधिर्वा धारणवत्

vidhirvā dhāraṇavat

Or rather (there is an) injunction (in this text), as in the case of the carrying (of the sacrificial fuel).

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3.4.21

स्तुतिमात्रमुपादानादिति चेत्, न, अपूर्वत्वात्

stutimātramupādānāditi cet, na, apūrvatvāt

If it be said (that references as in Chh. 1.1.3) are mere praise because of their reference (to parts of sacrificial acts), (we say) not ho. because here it is mentioned for the first time.

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3.4.22

भावशब्दाच्च

bhāvaśabdācca

And there being words expressive of injunction.

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3.4.23

पारिप्लवार्था इति चेत्, न, विशेषितत्वात्

pāriplavārthā iti cet, na, viśeṣitatvāt

If it be said (that the stories that occur in the Upanishads are) for the purpose of Pariplavas, (we say) not so, because (certain stories alone) are specified (by the Sruti for this purpose).

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3.4.24

तथा चैकवाक्यतोपबन्धात्

tathā caikavākyatopabandhāt

And so (they are meant to illustrate the nearest Vidyas ), being connected as one whole.

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3.4.25

अत एव चाग्नीन्धनाद्यनपेक्षा

ata eva cāgnīndhanādyanapekṣā

And, therefore, there is no necessity of lighting fires, and so on.

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3.4.26

सर्वापेक्षा च यज्ञादिश्रुतेः, अश्ववत्

sarvāpekṣā ca yajñādiśruteḥ, aśvavat

And there is the necessity of all works, for the scriptures prescribe sacrifices etc. (as means to the attainment of Knowledge, though they are unnecessary for the attainment of its results, viz. Liberation), even as the horse (is used to draw a chariot and not for ploughing).

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3.4.27

शमदमाद्युपेतः स्यात्तथा’पि तु, तद्विधेस्तदङ्गतया तेषामवश्यानुष्ठेयत्वात्

śamadamādyupetaḥ syāttathā’pi tu, tadvidhestadaṅgatayā teṣāmavaśyānuṣṭheyatvāt

But even if it be so ( i.e. even though there is no injunction to do work to attain Knowledge in the text [Brih. 4. 4. 22]) one must possess calmness, self-control, and the like, since these are enjoined as helps to Knowledge, and therefore have necessarily to be observed.

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3.4.28

सर्वान्नानुमतिश्च प्राणात्यये, तद्दर्शनात्

sarvānnānumatiśca prāṇātyaye, taddarśanāt

(Only) when life is jeopardized (there is) permission to take food indiscriminately, because the Sruti declares that

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3.4.29

अबाधाच्च

abādhācca

And because (thus) (the scriptural statements with respect to food) are not contradicted.

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3.4.30

अपि च स्मर्यते

api ca

Moreover the Smritis (also) say so.

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3.4.31

शब्दश्चातोऽकामकारे

śabdaścāto’kāmakāre

And hence the scriptural text prohibiting license.

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3.4.32

विहितत्वाच्चाश्रमकर्मापि

vihitatvāccāśramakarmāpi

And; the duties of the Asrama (are to be performed) also (by him who does not desire Liberation), because they are enjoined (on him by the scriptures).

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3.4.33

सहकारित्वेन च

sahakāritvena ca

And (the duties are to be performed also) as a means to Knowledge.

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3.4.34

सर्वथापि त एव, उभयलिङ्गात्

sarvathāpi ta eva, ubhayaliṅgāt

In all cases the same duties (have to be performed), because of the twofold indicatory mark.

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3.4.35

अनभिभवं च दर्शयति

anabhibhavaṃ ca darśayati

And the scripture shows (that one endowed with Brahmacharya) is not overpowered (by anger etc.).

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3.4.36

अन्तरा चापि तु, तद्दृष्टेः

antarā cāpi tu, taddṛṣṭeḥ

And (persons standing) in between (two Asramas) are also (entitled to Knowledge), because such cases are seen.

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3.4.37

अपि च स्मर्यते

api ca

The Smriti also records such cases.

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3.4.38

विशेषानुग्रहश्च

viśeṣānugrahaśca

And special works favour (Knowledge).

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3.4.39

अतस्त्वितरज्ज्यायो लिङ्गाच्च

atastvitarajjyāyo liṅgācca

But better than this is the other (state of being in some Asrama or other), (being maintained by the Sruti and the Smriti) and because of the indicatory marks (in the Sruti and the Smriti).

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3.4.40

तद्भूतस्य तु नातद्भावः, जैमिनेरपि, नियमातद्रूपाभावेभ्यः

tadbhūtasya tu nātadbhāvaḥ, jaiminerapi, niyamātadrūpābhāvebhyaḥ

But for one who has risen to the highest Asrama ( i.e. Sannyasa ) there is no reverting (to the preceding ones), on account of restrictions prohibiting such reversion. Jaimini also (is of this opinion).

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3.4.41

न च आधिकारिकमपि, पतनानुमानात्, तदयोगात्

na ca ādhikārikamapi, patanānumānāt, tadayogāt

And (the expiation), although mentioned in the chapter dealing with qualifications (in Purva Mimamsa ), is not (with reference to one who has taken the vow of lifelong celibacy), because a fall (in his case) is inferred from the Smriti, and because of its (of the expiatory ceremony) inefficacy (in his case).

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3.4.42

उपपूर्वमपि तु, एके भावमशनवत्, तदुक्तम्

upapūrvamapi tu, eke bhāvamaśanavat, taduktam

But some (consider this transgression on the part of the Naishthika) a minor sin (and therefore claim) the existence (of expiation for it), as in the case of eating (prohibited food by ordinary Brahmacharins). This is explained in Purva Mimamsa.

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3.4.43

बहिस्तूभयथापि स्मृतेराचाराच्च

bahistūbhayathāpi smṛterācārācca

But in either case (they are to be kept) outside the society, on account of the Smriti and custom.

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3.4.44

स्वामिनः, फलश्रुतेरित्यात्रेयः

svāminaḥ, phalaśruterityātreyaḥ

To the sacrificer (belongs the agentship in meditations), because the Sruti declares a fruit (for it); thus Atreya (thinks).

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3.4.45

आर्त्विज्यमित्यौडुलोमिः, तस्मै हि परिक्रीयते

ārtvijyamityauḍulomiḥ, tasmai hi parikrīyate

(They are) the duty of the Ritvik (priest), thus thinks Audolomi, because he is paid for that ( i.e. the performance of the whole sacrifice).

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3.4.46

श्रुतेश्च

śruteśca

And because the Sruti so declares.

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3.4.47

सहकार्यन्तरविधिः पक्षेण तृतीयं तद्वतो विध्यादिवत्

sahakāryantaravidhiḥ pakṣeṇa tṛtīyaṃ tadvato vidhyādivat

(The meditative state is) the in-junction of another auxiliary (to Knowledge), which is a third one (besides the two expressly enjoined), as an alternative (where the knowledge of diversity is persistent) for one who possesses Knowledge; as in the case of injunctions and the like.

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3.4.48

कृत्स्नभावात्तु गृहिणोपसंहारः

kṛtsnabhāvāttu gṛhiṇopasaṃhāraḥ

Verily, on account of the householder’s life including (duties from) all (the other stages of life), the chapter ends with the (enumeration of the duties of the) householder.

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3.4.49

मौनवदितरेषामप्युपदेशात्

maunavaditareṣāmapyupadeśāt

Because the scripture enjoins the other (stages of life, viz. Brahmacharya and Vanaprastha ) even as it enjoins the state of a Muni (Sannyasa).

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3.4.50

अनाविष्कुर्वन्, अन्वयात्

anāviṣkurvan, anvayāt

(The childlike state means) without manifesting himself, on account of the context.

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3.4.51

अइहिकमप्यप्रस्तुतप्रतिबन्धे, तद्दर्शनात्

aihikamapyaprastutapratibandhe, taddarśanāt

(The fruition of Knowledge may take place) even in this life if there be no obstruction to it (the means adopted), because it is so seen from the scriptures.

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3.4.52

एवं मुक्तिफलानियमः, तदवस्थावधृते

evaṃ muktiphalāniyamaḥ, tadavasthāvadhṛte

With respect to Liberation, the fruit (of Knowledge) there is no rule like this, because the Sruti asserts that state (to be immutable).

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Chapter 4, Section 1

4.1.1

आवृत्तिः, असकृदुपदेशात्

āvṛttiḥ, asakṛdupadeśāt

The repetition (of hearing, reflection, and meditation on the teaching of the Self is necessary), on account of the repeated instruction by the scriptures.

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4.1.2

लिङ्गाच्च

liṅgācca

And on account of the indicatory mark.

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4.1.3

आत्मेति तूपगच्छन्ति ग्राहयन्ति च

ātmeti tūpagacchanti grāhayanti ca

But (the Sruti texts) acknowledge ( Brahman ) as the self (of the meditator) and also teach others (to realize It as such).

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4.1.4

न प्रतीके न हि सः

na pratīke na hi saḥ

(The meditator is) not (to see the self) in the symbol, because he is not (that).

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4.1.5

ब्रह्मदृष्टिः, उत्कर्षात्

brahmadṛṣṭiḥ, utkarṣāt

(The symbol is) to be viewed as Brahman (and not in the reverse way), on account of the elevation (of the symbol thereby).

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4.1.6

आदित्यादिमतयश्चाङ्गे, उपपत्तेः

ādityādimatayaścāṅge, upapatteḥ

And the ideas of the sun etc. (are to be superimposed) on the subordinate members (of sacrificial acts), because (in that way alone would the statement of the scriptures) be consistent.

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4.1.7

आसीनः, संभवात्

āsīnaḥ, saṃbhavāt

(One has to practise Upasana ) sitting, because (in that way alone) it is possible.

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4.1.8

ध्यानाच्च

dhyānācca

And on account of meditation (implying that).

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4.1.9

अचलत्वं चापेक्ष्य

acalatvaṃ cāpekṣya

And referring to (its) immobility {the scriptures attribute meditativeness to the earth).

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4.1.10

स्मरन्ति च

smaranti

The Smriti texts also say (the same thing).

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4.1.11

यत्रैकाग्रता तत्र, अविशेषात्

yatraikāgratā tatra, aviśeṣāt

Wherever concentration of mind (is attained), there (it is to be practised), there being no specification (as to place).

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4.1.12

आ प्रयाणात्, तत्रापि हि दृष्टम्

ā prayāṇāt, tatrāpi hi dṛṣṭam

Till death (meditations have to be observed), because (their observance) even at that moment is seen (from the scriptures).

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4.1.13

तदधिगम उत्तरपूर्वाघयोरश्लेषविनाशौ तद्व्यपदेशात्

tadadhigama uttarapūrvāghayoraśleṣavināśau tadvyapadeśāt

When that ( Brahman ) is realized (there result) the non-clinging and destruction of the subsequent and previous sins respectively, because it is (so) declared (by the scriptures).

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4.1.14

इतरस्याप्येवमसंश्लेषः, पाते तु

itarasyāpyevamasaṃśleṣaḥ, pāte tu

Thus there is non-clinging o£ the other ( i.e. virtue) also; but at death (Liberation i.e. Videhamukti is certain).

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4.1.15

अनारब्धकार्ये एव तु पूर्वे, तदवधेः

anārabdhakārye eva tu pūrve, tadavadheḥ

But (of his) former works only those which have not begun to yield results (are destroyed by Knowledge); (for) death is the limit (set by the scriptures for Liberation to take place).

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4.1.16

अग्निहोत्रादि तु तत्कार्यायैव, तद्दर्शनात्

agnihotrādi tu tatkāryāyaiva, taddarśanāt

But (the results of daily) Agnihotra etc. (are not destroyed by Knowledge; these) contribute to the very same result as Knowledge ( i.e. Liberation), because that is seen from the scriptures.

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4.1.17

अतो’न्यापि ह्येकेषामुभयोः

ato’nyāpi hyekeṣāmubhayoḥ

(There are) indeed (good works) also different from this (daily Agnihotra and the like), (with reference to which is the statement) of some (Sakhas); (this is the view) of both ( Jaimini and Badarayana ).

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4.1.18

यदेव विद्ययेति हि

yat-eva

Because (the statement), “Whatever (he does) with knowledge,” indicates this.

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4.1.19

भोगेन त्वितरे क्षपयित्वा संपद्यते

bhogena tvitare kṣapayitvā saṃpadyate

But having exhausted by enjoyment the other two works ( viz. good and evil works that have begun to bear fruit), (he) becomes one (with Brahman).

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Chapter 4, Section 2

4.2.1

वाङ्मनसि, दर्शनाच्छब्दाच्च

vāṅmanasi, darśanācchabdācca

Speech (is merged) in mind, because it is so seen, and there are scriptural statements (to that effect).

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4.2.2

अत एव च सर्वाण्यनु

ata eva ca sarvāṇyanu

And for the same reason all (organs) follow (mind, i.e. get their functions merged in it).

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4.2.3

तन्मनः प्राणे, उत्तरात्

tanmanaḥ prāṇe, uttarāt

That mind (is merged) in Prana, (as is seen) from the subsequent clause (of the Sruti cited).

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4.2.4

सोऽध्यक्षे, तदुपगमादिभ्यः

so’dhyakṣe, tadupagamādibhyaḥ

That (Prana) is merged in the ruler (Jiva) on account of (statements expressing) approach to that etc.

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4.2.5

भूतेषु, तच्छ्रुतेः

bhūteṣu, tacchruteḥ

In the elements (is merged) (the Jiva with the Pranas), as it is seen from the Sruti.

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4.2.6

नैकस्मिन्, दर्शयतो हि

naikasmin, darśayato hi

(The soul with Prana is merged) not in one (element only), for both (the Sruti and Smriti ) declare so.

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4.2.7

समाना चासृत्युपक्रमात्, अमृतत्वं चानुपोष्य

samānā cāsṛtyupakramāt, amṛtatvaṃ cānupoṣya

And common (is the mode of departure at the time of death for both the knower of the Saguna Brahman and the ignorant) up to the beginning of their ways ; and the immortality (of the knower of the Saguna Brahman is only relative), not having burnt (ignorance).

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4.2.8

तदापीतेः, संसारव्यपदेशात्

tadāpīteḥ, saṃsāravyapadeśāt

That (fine body lasts) up to the attainment of Brahman (through Knowledge), because (the scriptures) declare the state of relative existence (till then).

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4.2.9

सूक्ष्मं प्रमाणतश्च, तथोपलब्धेः

sūkṣmaṃ pramāṇataśca, tathopalabdheḥ

(This fine body) is subtle (by nature) and size, because it is so experienced.

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4.2.10

नोपमर्देनातः

nopamardenātaḥ

Therefore (this subtle body is) not (destroyed) by the destruction (of the gross body).

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4.2.11

अस्यैव च-उपपत्तेः-एष ऊष्मा

asyaiva ca-upapatteḥ-eṣa ūṣmā

And to this (fine body) alone does this (bodily) heat belong, because this (only) is possible.

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4.2.12

प्रतिषेधादिति चेत्, न, शारीरात्

pratiṣedhāditi cet, na, śārīrāt

If it be said (that the Pranas of a knower of Brahman do not depart), on account of the Sruti denying it; (we say) not so, (because the scripture denies the departure of the Pranas) from the individual soul (and not from the body).

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4.2.13

स्पष्टो ह्येकेषाम्

spaṣṭo hyekeṣām

For (the denial of the departure) is clear (in the texts) of some (schools).

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4.2.14

स्मर्यते च

smaryate

And the Smriti (also) says (so).

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4.2.15

तानि परे, तथाह्याह

tāni pare, tathāhyāha

Those ( Pranas ) (are merged) in the Supreme Brahman, for so (the scripture) says.

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4.2.16

अविभागः, वचनात्

avibhāgaḥ, vacanāt

(Absolute) non-distinction (with Brahman of the parts merged takes place) according to the statement (of the scriptures).

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4.2.17

तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारः, विद्यासामर्थ्यात्

tadoko’grajvalanaṃ tatprakāśitadvāraḥ, vidyāsāmarthyāt

(When the soul of a knower of the Saguna Brahman is about to depart from the body, there is) the illumining of the top of its abode (the heart); with the passage (for the exit of the soul) illumined by this light (the soul departs), being favoured by Him who resides in the heart, along that nerve which is beyond the hundred ( i.e. the hundred and first nerve or the Sushumna) owing to the efficacy of the knowledge and the appropriateness of his constant meditation on the way which is a part of that knowledge.

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4.2.18

रश्म्यनुसारी

raśmyanusārī

(The soul of a knower of the Saguna Brahman when he dies) follows the rays (of the sun).

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4.2.19

निशि न इति चेत्, न, सम्बन्धस्य यावद्देहभावित्वाद्, दर्शयति च

niśi na iti cet, na, sambandhasya yāvaddehabhāvitvād, darśayati ca

If it be said (that the soul does) not (follow the rays) in the night, (we say) not so, because the connection (of the nerves and the rays) continues as long as the body lasts; (the Sruti) also declares (this).

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4.2.20

अतश्चायने’पि दक्षिणे

ataścāyane’pi dakṣiṇe

And for the same reason (the soul follows the rays) even during the sun’s southern course.

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4.2.21

योगिनः प्रति च स्मर्येते, स्मार्ते चैते

yoginaḥ prati ca smaryete, smārte caite

And (these times) the Smriti declares with respect to the Yogis; and these two ( Yoga and Sankhya according to which they practise Sadhana ) are classed as Smritis (and not Srutis ).

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Chapter 4, Section 3

4.3.1

अर्चिरादिना, तत्प्रथितेः

arcirādinā, tatprathiteḥ

(On the path connected with deities) beginning with that of the flame {the soul of the knower of the Saguna Brahman travels to Brahmaloka after death), that being well known (from the Sruti).

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4.3.2

वायुमब्दात्, अविशेषविशेषाभ्याम्

vāyumabdāt, aviśeṣaviśeṣābhyām

(The departed soul of a knower of the Saguna Brahman goes) from the deity of the year to the deity of the air, on account of the absence and presence of specification.

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4.3.3

तडितोऽधि वरुणः संबन्धात्

taḍito’dhi varuṇaḥ saṃbandhāt

After (reaching) the deity of lightning (the soul reaches) Varuna, on account of the connection (between the two).

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4.3.4

आतिवाहिकाः, तल्लिङ्गात्

ātivāhikāḥ, talliṅgāt

(These are) deities conducting the soul (on the path of the gods), on account of indicatory marks to that effect.

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4.3.5

उभयव्यामोहात्तत्सिद्धेः

ubhayavyāmohāttatsiddheḥ

(That deities are meant in those texts) is established, because both ( i.e. the traveller and the path) are benumbed ( i.e. unconscious).

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4.3.6

वैद्युतेनैव ततः, तच्छ्रुतेः

vaidyutenaiva tataḥ, tacchruteḥ

From thence (the souls are guided) by the very same (superhuman) person who comes to lightning, that being known from the Sruti.

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4.3.7

कार्यं बादरिः, अस्य गत्युपपत्तेः

kāryaṃ bādariḥ, asya gatyupapatteḥ

The relative (Brahman) (is attained by the soul going by the path of the gods), (so says) Badari, on account of the possibility of its being the goal (of a journey).

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4.3.8

विशेषितत्वाच्च

viśeṣitatvācca

And on account of the qualification (with respect to this Brahman in another text).

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4.3.9

सामीप्यात् तु तद्व्यपदेशः

sāmīpyāt tu tadvyapadeśaḥ

But on account of the nearness (of the Saguna Brahman to the Supreme Brahman, it is) designated as that (Supreme Brahman).

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4.3.10

कार्यात्यये तदध्यक्षेण सहातः परम्, अभिधानात्

kāryātyaye tadadhyakṣeṇa sahātaḥ param, abhidhānāt

On the dissolution of the Brahmaloka (the souls attain), along with the ruler of that world, what is higher than that ( i.e. the Supreme Brahman), on account of the declaration of the Sruti.

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4.3.11

स्मृतेश्च

smṛteśca

And on account of the Smriti (texts supporting this view).

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4.3.12

परं जैमिनिः, मुख्यत्वात्

paraṃ jaiminiḥ, mukhyatvāt

The Supreme (Brahman) (is attained by the souls going by the path of the gods), (so says) Jaimini, on account of that being the primary meaning (of the word ‘Brahman’).

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4.3.13

दर्शनाच्च

darśanācca

And because the Sruti declares that.

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4.3.14

न च कार्ये प्रतिपत्त्यभिसंधिः

na ca kārye pratipattyabhisaṃdhiḥ

And the desire to attain Brahman (which an Upasaka has at the time of death can) not (be with respect to) the Saguna Brahman.

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4.3.15

अप्रतीकालम्बनान्नयतीति बादरायणः, उभयथाऽदोषात्, तत्क्रतुश्च

apratīkālambanānnayatīti bādarāyaṇaḥ, ubhayathā’doṣāt, tatkratuśca

Badarayana says that (the superhuman being) leads (to Brahmaloka only) those who do not use a symbol (of Brahman) in their meditations, there being no contradiction if this distinction is made, and (it being construed by the principle) as is the meditation on that (so does one become).

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4.3.16

विशेषं च दर्शयति

viśeṣaṃ ca darśayati

And the scripture declares a difference (with respect to meditations on symbols).

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Chapter 4, Section 4

4.4.1

संपद्याविर्भावः, स्वेनशब्दात्

saṃpadyāvirbhāvaḥ, svenaśabdāt

(When the Jiva ) has attained (the highest light) there is manifestation (of its real nature), as we know from the word ‘own’.

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4.4.2

मुक्तः, प्रतिज्ञानात्

muktaḥ, pratijñānāt

(The Self which manifests Its true nature attains) Liberation, (as is known), from the premise (made in the scriptures).

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4.4.3

आत्मा, प्रकरणात्

ātmā, prakaraṇāt

(The ‘light’ attained by the Jiva is) the Supreme Self; on account of the context.

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4.4.4

अविभागेन, दृष्टत्वात्

avibhāgena, dṛṣṭatvāt

(The Jiva in the state of Liberation exists) as inseparable (from Brahman ), for it is so seen from the scriptures.

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4.4.5

ब्राह्मेण जैमिनिः, उपन्यासादिभ्यः

brāhmeṇa jaiminiḥ, upanyāsādibhyaḥ

(The liberated soul exists) as possessed of the attributes of Brahman; (so says) Jaimini, on account of the reference etc.

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4.4.6

चितितन्मात्रेण तदात्मकत्वादित्यौडुलोमिः

cititanmātreṇa tadātmakatvādityauḍulomiḥ

(The liberated soul exists) solely as Pure Intelligence, that being its true nature ; thus Audulomi (thinks).

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4.4.7

एवमप्युपन्यासात् पूर्वभावादविरोधं बादरायणः

evamapyupanyāsāt pūrvabhāvādavirodhaṃ bādarāyaṇaḥ

Even if it be so ( i.e. if the liberated soul exists as Pure Intelligence), on account of forftier qualities existing owing to reference (we can accept them from the relative standpoint, for) there is no contradiction (between the two); (so thinks) Badarayana.

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4.4.8

संकल्पादेव तु, तच्छ्रुतेः

saṃkalpādeva tu, tacchruteḥ

But through mere will (the released souls attain their purpose), for the scriptures say so.

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4.4.9

अत एव चानन्याधिपतिः

ata eva cānanyādhipatiḥ

And for this very reason the released soul is without a lord.

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4.4.10

अभावं बादरिः, आह ह्येवम्

abhāvaṃ bādariḥ, āha hyevam

There is absence (of body and organs, in the case of the released souls) (considers) Badari, because (the scripture) says thus.

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4.4.11

भावं जैमिनिः, विकल्पामननात्

bhāvaṃ jaiminiḥ, vikalpāmananāt

(The released soul) possesses (a body and the organs), considers Jaimini, because the scriptures declare (the capacity on the part of such a soul to assume) diverse forms.

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4.4.12

द्वादशाहवदुभयविधं बादरायणोऽतः

dvādaśāhavadubhayavidhaṃ bādarāyaṇo’taḥ

From this Badarayana (surmises) (that the released soul is) of both kinds, like the twelve days’ sacrifice.

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4.4.13

तन्वभावे सन्ध्यवत्, उपपत्तेः

tanvabhāve sandhyavat, upapatteḥ

In the absence of a body (the fulfilment of desires is possible) as in dreams, since this is reasonable.

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4.4.14

भावे जाग्रद्वत्

bhāve jāgradvat

When the body exists (the fulfilment of desires is) as in the waking state.

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4.4.15

प्रदीपवदावेशः, तथा हि दर्शयति

pradīpavadāveśaḥ, tathā hi darśayati

(The released soul’s) animating (different bodies) is like that of a flame, because so the scripture shows.

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4.4.16

स्वाप्ययसंपत्त्योरन्यतरापेक्षम्, आविष्कृतं हि

svāpyayasaṃpattyoranyatarāpekṣam, āviṣkṛtaṃ hi

(The declaration of absence of all cognition is made) having in view either of the two states, viz. deep sleep and absolute union (with Brahman), for this is made clear (by the scriptures).

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4.4.17

जगद्व्यापारवर्जम्, प्रकरणात्, असंनिहितत्वाच्च

jagadvyāpāravarjam, prakaraṇāt, asaṃnihitatvācca

(The released soul attains all lordly powers) except the power of creation etc., on account of (Iswara being) the subject-matter (of all texts where creation etc. are described), and (the released souls) not being mentioned (in that connection).

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4.4.18

प्रत्यक्षोपदेशादिति, चेत्, न, आधिकारिकमण्डलस्थोक्तेः

pratyakṣopadeśāditi, cet, na, ādhikārikamaṇḍalasthokteḥ

If it be said (that the released soul attains absolute powers) on account of direct teaching (of the scriptures), (we say) no, for the scriptures declare (that the released soul attains Him) who entrusts the sun etc. (with their offices) and resides in those spheres.

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4.4.19

विकारवर्ति च तथा हि स्थितिमाह

vikāravarti ca tathā hi sthitimāha

And (there is a form of the Supreme Lord) which is beyond all created things, because so the scripture declares (His) existence (in a twofold form).

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4.4.20

दर्शयतश्चैवं प्रत्यक्षानुमाने

darśayataścaivaṃ pratyakṣānumāne

And thus perception and inference show.

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4.4.21

भोगमात्रसाम्यलिङ्गाच्च

bhogamātrasāmyaliṅgācca

And because of the indications (in the scriptures) of equality (of the released soul with the Lord) only with respect to enjoyment.

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4.4.22

अनावृत्तिः शब्दात्, अनावृत्तिः शब्दात्

anāvṛttiḥ śabdāt, anāvṛttiḥ śabdāt

(There is) no return (for these released souls); on account of scriptural declaration (to that effect).

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