https://www.sivanandaonline.org/?cmd=displaysection§ion_id=595&parent=570&format=html
https://www.swami-krishnananda.org/bs_2/bs_2-2-insy.html
Chapter Three: Sadhana Adhyaya – Table of Contents
Section 1 (Sutras 292-318)
Introduction and Synopsis
Tadantarapratipattyadhikaranam: Topic 1 (Sutras 1-7)
THE SOUL AT THE TIME OF TRANSMIGRATION DOES TAKE with it subtle parts of the elements
Tadantarapratipattau ramhati samparishvaktah
prasnanirupanabhya - III.1.1 (292)
In order to obtain another body (the soul) goes enveloped (by subtle elements) (as appears from) the question and explanation (in the scripture, Chhandogya).
Tadantarapratipattau: for the purpose of obtaining a fresh body (Tat: that, i.e. a body; Antara: different, another; Prati- pattau: in obtaining); Ramhati: goes, departs, Samparishvaktah: enveloped (by subtle elements); Prasna: from question; Nirupanabhyam: aid for explanations.
In the Second Chapter all objections raised against the Vedantic view of Brahman on the ground of Sruti and reasoning have been refuted. It has been shown also that all other views are incorrect and devoid of foundation and the alleged mutual contradictions of Vedic texts do not exist. Further it has been shown that all the entities different from the indivi dual soul such as Prana, etc., spring from Brahman for the enjoyment of the soul.
Kritatyayadhikaranam: Topic 2 (Sutras 8-11)
THE SOULS DESCENDING FROM HEAVEN HAVE A REMNANT OF KARMA which determines their birth
Kritatyaye'nusayavan drishtasmritibhyam
yathetamanevam cha III.1.8 (299)
On the exhaustion of good work the soul returns to the earth with a remainder of the Karmas, as can be understood from direct statement in Sruti and Smriti, by the same route through which he ascended after death and differently too.
Krita: of what is done, of the Karma; Atyaye: at the end, at the exhaustion; Anusayavan: with a remainder of the Karma; Drishtasmritibhyam: as can be understood from direct statement in Sruti and Smriti; Yatha itam: by the way he went; Anevam: differently; Cha: and.
A fresh topic is discussed here. This Adhikarana teaches the mode of return from heaven
Anishtadikaryadhikaranam: Topic 3 (Sutras 12-21)
ANISHTADIKARYADHIKARANAM: TOPIC 3 (SUTRAS 12-21)
THE FATE AFTER DEATH OF THOSE SOULS WHOSE DEEDS DO NOT entitle them to pass up to Chandraloka
Anishtadikarinamapi cha srutam III.1.12 (303)
The Sruti declares that the non-performers of sacrifices, etc., also (go to the world of moon).
Anishtadikarinam: of those who do not perform sacrifices etc.; Api: even; Cha: also; Srutam: is declared by the Sruti.
The movement of persons doing evil deeds is now described.
Sabhavyapattyadhikaranam: Topic 4 (Sutra 22)
The soul on its descent from the Chandraloka does not become identified with ether, etc., but attains a similarity of nature
Tatsabhavyapattirupapatteh III.1.22 (313)
(The soul when coming down from the sphere of moon) attains similarity of nature with them, (i.e., with ether, air, etc.,) as this only is possible.
Tatsabhavyapattih: attainment of a similarity of nature with them; Upapatteh: being reasonable.
Natichiradhikaranam: Topic 5 (Sutra 23)
IT TAKES ONLY A SHORT TIME FOR THE DESCENT OF THE SOUL
Natichirena viseshat III.1.23 (314)
(The soul passes through the stages of its descent) in a not very long time; on account of the special statement.
Na: not; Atichirena: in a very long time; Viseshat: because of special statement of Sruti.
Anyadhisthitadhikaranam: Topic 6 (Sutras 24-27)
WHEN THE SOULS ENTER INTO PLANTS, ETC., THEY ONLY CLING TO THEM and do not themselves become those species
Anyadhishthiteshu purvavadabhilpat III.1.24 (315)
(The descending soul enters) into (plants) animated other (souls), as in the previous cases, on account of scriptural declaration.
Anyadhishthiteshu: into what is possessed or occupied by another; Purvavat: like the previous cases; Abhilapat: on account of the scriptural statement.
The discussion on the way of descent of the individual soul is continued.
Section 2 (Sutras 319-359)
Introduction and Synopsis
Sandhyadhikaranam: Topic 1 (Sutras 1-6)
The soul in the dream state.
Sandhye srishtiraha hi III.2.1 (319)
In the intermediate stage (between waking and deep sleep) there is (a real) creation; because (the Sruti) says so.
Sandhye: in the intermediate stage (between waking and deep sleep, i.e., in the dream state); Srishtih: (there is real) creation; Aha: (Sruti) says so; Hi: because.
The state of dream is now considered.
Tadabhavadhikaranam: Topic 2 (Sutras 7-8)
THE SOUL IN DREAMLESS SLEEP.
Tadabhavo nadishu tat sruteh atmani cha III.2.7 (325)
The absence of that (i.e., of dreams, i.e., dreamless sleep) takes place in the nerves (Nadis or psychic currents) and in the self, as it is known from the Sruti or scriptural statement.
Tadabhavah: absence of that (dreaming) i.e., deep sleep; Nadishu: in the nerves (psychic currents); Tat sruteh: as it is known from the Srutis; Atmani: in the self; Cha: and, also. (Tat: about it.)
The state of dreamless deep sleep is now discussed.
Karmanusmritisabdavidhyadhikaranam: Topic 3 (Sutra 9)
THE SAME SOUL RETURNS FROM DEEP SLEEP
Sa eva tu karmanusmritisabdavidhibhyah III.2.9 (327)
But the same (soul returns from Brahman after deep sleep) on account of work, remembrance, scriptural text and precept.
Sah eva: the selfsame soul (which went to sleep); Tu: but; Karmanusmritisabdavidhibhyah: on account of Karma or work, memory, scriptural authority and precept; (Sah: he; Eva: only, and no other); Karma: activity, on account of his finishing the action left unfinished; Anusmriti: remembrance, on account of memory of identity; Sabda: from the Sruti; Vidhibhyah: from the commandments.
Here we have to enquire whether the soul when awaking from deep sleep is the same which entered into union with Brahman or another one.
Mugdhe'rdhasampattyadhikaranam: Topic 4 (Sutra 10)
THE NATURE OF SWOON.
Mugdhe'rddhasampattih pariseshat III.2.10 (328)
In a swoon (in him who is senseless) there is half union on account of this remaining (as the only alternative left, as the only possible hypothesis).
Mugdhe: in a swoon; Ardhasampattih: partial attainment of the state of deep sleep or death; Pariseshat: on account of the remaining, because of excess, as it is a state in addition to all others.
The state of a swoon is now discussed.
Ubhayalingadhikaranam: Topic 5 (Sutras 11-21)
THE NATURE OF BRAHMAN.
Na sthanato'pi parasyobhayalingam sarvatra hi III.2.11 (329)
Not on account of (difference of) place also two-fold characteristics can belong to the Highest; for everywhere (scripture teaches It to be without any difference).
Na: not; Sthanatah: on account of (difference of) place; Api: even; Parasya: of the Highest (i.e., Brahman); Ubhayalingam: two-fold characteristics; Sarvatra: everywhere; Hi: because.
The Sutrakara now proceeds to deal with the nature of Brahman.
Prakritaitavattvadhikaranam: Topic 6 (Sutras 22-30)
THE NETI-NETI TEXT EXPLAINED
Prakrtaitavattvam hi pratishedhati
tato braviti cha bhuyah III.2.22 (340)
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).
Prakritaitavattvam: what bas been mentioned up to this; Hi: because, for; Pratishedhati: denies; Tatah: then that, over and above that; Braviti: declares; Cha: and; Bhuyah: something more. (Prakrita: mentioned first, previously stated; Etavattvam: this much.)
In this group of Sutras also the Sutrakara expounds the Nirvisesha (formless) Brahman.
Paradhikaranam: Topic 7 (Sutras 31-37)
BRAHMAN IS ONE WITHOUT A SECOND.
Paramatah setunmanasambandha-
bhedavyapadesebhyah III.2.31 (349)
(There is something) Superior to this (Brahman) on account of terms denoting a bank, measure, connection and difference (used with respect to It).
Param: greater; Atah: for this, than this (Brahman); Setunmanasambandhabhedavyapadesebhyah: on account of terms denoting a bridge, measure, connection and difference. (Setu: a bridge; Unmana: dimensions; Sambandha: relation; Bheda: difference; Vyapadesebhyah: from the declarations.)
It may be said that there must be something higher than Brahman because Brahman is described as a bridge, or as limit ed or as attained by man or as different from man.
Phaladhikaranam: Topic 8 (Sutras 38-41)
THE LORD IS THE GIVER OF THE FRUITS OF ACTIONS.
Phalamata upapatteh III.2.38 (356)
From Him (the Lord) are the fruits of actions, for that is reasonable.
Phalam: the fruit; Atah: from Him only; Upapatteh: for that is reasonable.
Another characteristic of Brahman is established.
Section 3 (Sutras 360-425)
Introduction and Synopsis
Sarvavedantapratyayadhikaranam: Topic 1 (Sutras 1-4)
The Vidyas having identical or the same form found in scriptures constitute one Vidya
Sarvavedantapratyayam chodanadyaviseshat III.3.1 (360)
(The Vidyas or the Upasanas) described in the various Vedanta texts (are not different, are identical) on account of the non-difference of injunction, etc., (i.e., connection, form and name).
Sarvavedantapratyayam: exposition of Brahman in all the Vedanta texts; Chodanadyaviseshat: as there is no difference in the injunctions, etc., (i.e., con nection, form and name). (Sarva: all; Veda: the Vedas; Anta: the settled conclusion; Pratyayam: the knowledge, realisation; Chodanadi: or the injunction and others; Aviseshat: as there is no difference.)
Upasamharadhikaranam: Topic 2 (Sutra 5)
Particulars of identical Vidyas mentioned in different Sakhas or places are to be combined into one meditation
Upasamharo'rthabhedadvidhiseshavatsamane cha III.3.5 (364)
And in the Upasanas of the same class (mentioned in differ ent Sakhas) a combination (of all the particulars mentioned in all Sakhas is to be made) as 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).
Upasamharah: combination; Arthabhedat: as there is no difference in the object of meditation; Vidhiseshavat: like the subsidiary rites of a main sacrifice; Samane: in the Upasanas of the same class, in the case of equality, the forms of meditation being the same in effect; Cha: also, and. (Artha: purpose; Abheda: non-difference; Vidhi: injunctions, of the duties enjoined by the scriptures.)
A deduction is made from the four preceding Sutras. This Sutra states the practical outcome of the discussion carried on in the first four Sutras.
Anyathatvadhikaranam: Topic 3 (Sutras 6-8)
Those Vidyas with different subject-matter are separate, even if there may be some similarities.
Anyathatvam sabdaditi chennaviseshat III.3.6 (365)
If it be said (that the Udgitha Vidya of the Brihadaranyaka Upanishad and that of the Chhandogya Upanishad) are different on account of (difference in) texts; we deny this on the ground of their non-difference (as regards essentials).
Anyathatvam: there is difference; Sabdat: on account of (difference in) texts; Iti: so; Chet: if; Na: not; Aviseshat: on account of non-difference (as regards essentials).
This Sutra represents the view of the Purvapakshin or the opponent. The opponent tries to establish that the two Vidyas are one.
Vyaptyadhikaranam: Topic 4 (Sutra 9)
It is appropriate to specialise OM by the term `Udgitha'.
Vyaptescha samanjasam III.3.9 (368)
And because (OM) extends (over the whole of the Vedas), (to specialise it by the term 'Udgitha') is appropriate.
Vyapteh: because (OM) extends (over the whole of the Vedas); Cha: and; Samanjasam: is appropriate, consistent, justifiable.
Sutra 7 is elaborated here.
Sarvabhedadhikaranam: Topic 5 (Sutra 10)
Unity of the Prana-Vidya.
Sarvabhedadanyatreme III.3.10 (369)
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).
Sarvabhedat: on account of non-difference everywhere; Anyatra: in the other places; Ime: these (qualities are to be inserted).
A concrete instance on the general principle of Sutra 5 is cited.
Anandadyadhikaranam: Topic 6 (Sutras 11-13)
Attributes like Bliss, etc., of Brahman have to be combined into one meditation
Anandadayah pradhanasya III.3.11 (370)
Bliss and other attributes (which depict the true nature) of the Principal or the Supreme Self, i.e., Brahman (have to be combined from all places in the meditation on Brahman).
Anandadayah: Bliss and other attributes; Pradhanasya: of the Principal i.e., the Supreme Self or Brahman.
Brahman is described as Bliss, Knowledge, all-pervading, the Self of all, true, etc., in different texts of different Sakhas. All the attributes are not mentioned in all places.
Adhyanadhikaranam: Topic 7 (Sutras 14-15)
Katha Up. I.3.10-11 teaches merely that the Self is higher than everything else
Adhyanaya prayojanabhavat III.3.14 (373)
(The passage in Katha Upanishad I.3.10 tells about the Self only as the highest) for the sake of pious meditation, as there is no use (of the knowledge of the objects being higher than the senses and so on).
Adhyanaya: for the sake of meditation; Prayojanabhavat: as there is no use, as there is no other necessity. (Prayojana: of any other purpose; Abhavat: on account of the absence.)
The previous discussion is continued.
Atmagrihityadhikaranam: Topic 8 (Sutras 16-17)
The Self mentioned in Ait. Up. I.1. is the Supreme Self and the attributes of the Self given elsewhere should be combined with this meditation.
Atmagrihitiritaravaduttarat III.3.16 (375)
(In the Aitareya Upanishad I.1.) the Supreme Self is meant, as in other texts (dealing with creation) because of the subsequent qualification.
Atmagrihitih: the Supreme Self is meant; Itaravat: as in other texts (dealing with creation); Uttarat: because of the subsequent qualification.
We read in the Aitareya Upanishad Verily in the begin ning all this was the Self, one only; there was nothing else whatsoever (I.1). Here the doubt arises whether the term Self denotes the Supreme Self or some other being such as Hiranyagarbha.
Karyakhyanadhikaranam: Topic 9 (Sutra 18)
Only thinking water to be the dress of Prana is enjoined in the Prana-Vidya
Karyakhyanadapurvam III.3.18 (377)
On account of (the rinsing of the mouth with water refer red to in the Prana Vidya) being a reiteration of an act (already ordained by the Smriti), what has not been so ordained elsewhere (is here enjoined by the Sruti).
Karyakhyanat: on account of being a statement of an act (already enjoined by the Smriti); Apurvam: which has not been so enjoined elsewhere.
In regard to Prana Upasana, Achamana is ordained only as reiteration of what is stated elsewhere. What is ordained is only meditation on water as covering food. What is enjoined in Prana Vidya Upasana of Chhandogya Upanishad is not the Achamana, as such. Achamana is enjoined by the Smritis and is common to all. What is ordained is Anagnatatchintana i.e., meditating that the food is covered by water.
Samanadhikaranam: Topic 10 (Sutra 19)
Vidyas of the same Sakha which are identical should be combined, in meditation
Samana evam chabhedat III.3.19 (378)
In the same (Sakha also) it is thus (i.e., there is unity of Vidya,) owing to non-difference (of the object of meditation).
Samana: in the same Sakha; Evam: every, (it is) like this; Cha: and, also; Abhedat: owing to non-difference.
A corollary to Sutra 5 is proved.
Sambandhadhikaranam: Topic 11 (Sutras 20-22)
The names `Ahar' and `Aham' of Brahman occurring in Bri. Up. V.5.1-2 cannot be combined
Sambandhadevamanyatrapi III.3.20 (379)
Thus in other cases also, on account of the connection (of particulars with one and the same Vidya).
Sambandhat: on account of the connection; Evam: thus, like this; Anyatra: in other cases; Api: also.
An inference on the analogy of the preceding Sutra is drawn by way of objection.
This Sutra is a Purvapaksha Sutra. It sets forth the view of the opponent.
Sambhrityadhikaranam: Topic 12 (Sutra 23)
Attributes of Brahman occurring in the Ranayaniya Khila constitute an independent Vidya
Sambhritidyuvyaptyapi chatah III.3.23 (382)
For the same reason (as in the previous Sutra) the support ing (of the world) and pervading the sky (attributed to Brahman in the Ranayaniya Khila) also (are not to be included in other Vidyas or Upasanas of Brahman).
Sambhriti: supporting the world; Dyuvyapti: pervading the sky; Api: also; Cha: and; Atah: for the same reason (as in the previous Sutra). (Dyu: the sky, all the space, heaven).
A restriction to Sutra 5 is made.
Purushavidyadhikaranam: Topic 13 (Sutra 24)
The Purusha Vidya in the Chhandogya and the Taittiriya are not to be combined
Purushavidyayamiva chetareshamanamnanat III.3.24 (383)
And (as 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; are not to be combined).
Parushavidyayamiva: as in the Purusha-Vidya (of the Chhandogya); Cha: and; Itaresham: of the others; Anamnanat: because of not being mentioned (in the Taittiriya).
The Purusha Vidya of the Chhandogya Upanishad and that of the Taittiriya Upanishad are now examined.
Vedhadyadhikaranam: Topic 14 (Sutra 25)
Unconnected Mantras and sacrifices mentioned in certain Upanishads do not belong to Brahma-Vidya
Vedhadyarthabhedat III.3.25 (384)
Because the matter (of certain Mantras) such as piercing and so on is different (from the matter of the approximate Vidyas), (the former are not to be combined with the latter).
Vedhadi: piercing etc.; Arthabhedat: because they have a different meaning.
Certain expressions occurring at the beginning of an Upanishad of the Atharva-Veda are taken up for discussion.
Hanyadhikaranam: Topic 15 (Sutra 26)
The statement that the good and evil deeds of a person go respectively to his friends and enemies is true for texts that mention discarding of such actions by him
Hanau tupayanasabdaseshatvat
kusacchandastutyupaganavattaduktam III.3.26 (385)
But where only the getting rid (of the good and evil) is mentioned (the obtaining of this good and evil by others has to be added) because the statement about acceptance is supplementary (to the statement about the getting rid of) as in the case of the Kusas, metres, praise and hymns or recitations. This (i.e., the reason for this) has been stated (by Jaimini in Purvamimamsa).
Hanau: where only the getting rid (of good and evil) is mentioned; Tu: but; Upayanasabdaseshatvat: on account of the word `acceptance' being supplementary to the word `getting rid'; Kusacchandastutyupaganavat: like Kusa-sticks, metres, praises and hymns; Tat: that; Uktam: has been stated (by Jaimini). (Upayana: acceptance; Sabda: on account of the statement of the word; Seshatvat: on account of being supplementary to.)
Here is a discussion on the shaking off of virtues and vices by the released soul at death and their acceptance by his friends and enemies.
Samparayadhikaranam: Topic 16 (Sutras 27-28)
The shaking off of good and evil by the man of Knowledge occurs only at the time of his death
Samparaye tarttavyabhavattathahyanye III.3.27 (386)
(He who attains knowledge gets rid of his good and evil deeds) at the time of death, there being nothing to be attained (by him on the way to Brahmaloka through those works); for thus others (declare in their sacred texts).
Samparaye: at the time of death; Tarttavyabhavat: there being nothing to be attained; Tatha: in this way, so; Hi: because, for; Anye: others.
This Sutra decides when the individual soul shakes off his good and evil deeds.
Gaterarthavattvadhikaranam: Topic 17 (Sutras 29-30)
The knower of Saguna Brahman alone goes along Devayana, and not the knower of Nirguna Brahman
Gaterarthavattvamubhayathanyatha hi virodhah III.3.29 (388)
(The soul's) journey (along the path of the gods, Devayana) is applicable in a two-fold manner, otherwise there would be contradiction (of scripture).
Gateh: of the journey of the soul (after death), along the path of the gods; Arthavatvam: utility; Ubhayatha: in two ways; Anyatha: otherwise; Hi: for, certainly; Virodhah: contradiction.
Here is a side issue of Sutra 27.
Aniyamadhikaranam: Topic 18 (Sutra 31)
The passage of the soul by Devayana applies equally to all Vidyas of Saguna Brahman
Aniyamah sarvasamavirodhah sabdanumanabhyam III.3.31 (390)
There is no restriction (as to the going on the path of the gods for any Vidya). There is no contradiction as is seen from the Sruti and Smriti.
Aniyamah: (there is) no restriction; Sarvasam: of all; Avirodhah: there is no contradiction; Sabdanumanabhyam: as is seen from Sruti and Smriti. (Sabdah: the word, i.e., the revealed scripture or Sruti; Anumana: inference or Smriti.)
The journey of the soul who knows Brahman is continued.
Yavadadhikaradhikaranam: Topic 19 (Sutra 32)
Perfected souls may take a corporeal existence for divine mission.
Yavadadhikaramavasthitiradhikarikanam III.3.32 (391)
Of those who have a mission to fulfil (there is corporeal) existence, so long as the mission is not fulfilled.
Yavadadhikaram: so long as the mission is not fulfilled; Avasthitih: (there is corporeal) existence; Adhikarikanam: of those who have a mission in life to fulfil. (Yavad: as long as; Adhikaram: mission, purpose to be fulfilled.)
A plausible objection to Sutra 31 is refuted.
Aksharadhyadhikaranam: Topic 20 (Sutra 33)
The negative attributes of Brahman mentioned in various texts are to be combined in all meditations on Brahman
Aksharadhiyam tvavarodhah samanyatadbhavabhyamaupasadavattaduktam III.3.33 (392)
But the conceptions of the (negative) attributes of the Imperishable (Brahman) are to be combined (from different texts where the Imperishable Brahman is dealt with, as they form one Vidya), because of the similarity (of defining the Imperishable Brahman through denials) and the object (the Imperishable Brahman) being the same, as in the case of the Upasad (offerings). This has been explained (by Jaimini in the Purvamimamsa).
Aksharadhiyam: of the meditation of negative attributes belonging to the Imperishable; Tu: but, indeed; Avarodhah: combination; Samanyatadbhavabhyam: because of the similarity (of denying Brahman through denials) and the object (viz., Imperishable Brahman) being the same; Aupasadavat: as in the case of the Upasad (offering) like the hymn or the Mantra in connection with the Upasada rite; Tat: that; Uktam: has been explained (by Jaimini in the Purvamimamsa).
The negative attributes of the Imperishable are now examined, as the positive attributes were examined in Sutra 11 of this section.
Iyadadhikaranam: Topic 21 (Sutra 34)
Mundaka III.1.1 and Katha I.3.1 constitute one Vidya.
Iyadamananat III.3 34 (393)
Because (the same thing) is described as such and such.
Iyat: so much only, this much; Amananat: on account of being men tioned in the scripture.
Antaratvadhikaranam: Topic 22 (Sutras 35-36)
Brihadaranyaka III.4.1 and III.5.1 constitute one Vidya
Antara bhutagramavatsvatmanah III.3.35 (394)
As the Self is within all, as in the case of the aggregate of the elements, (there is oneness of Vidya).
Antara: as being innermost of all, inside, the status of being the inmost; Bhutagramavat: as in the case of the aggregate of the elements; Svatmanah: of one's own self.
Two passages from the Brihadaranyaka Upanishad are taken up for discussion to show that they relate to the same Vidya.
Vyatiharadhikaranam: Topic 23 (Sutra 37)
The Sruti prescribes reciprocal meditation in Ait. Ar. II.2.4.6.
Vyatiharo vishimsanti hitaravat III.3.37 (396)
There is exchange (of meditation), because the texts distin guish (two meditations); as in other cases.
Vyatiharah: exchange; reciprocity (of meditation); Visimshanti: (the scriptures) explain clearly, distinguish; Hi: because, for; Itaravat: as in other cases.
The Aitareya Aranyaka says with reference to the person in the sun, What I am, that He is; what He is, that am I (Ait. Ar. II.2.4.6).
Satyadyadhikaranam: Topic 24 (Sutra 38)
Brihadaranyaka V.4.1 and V.5.3 treat of one Vidya about Satya Brahman
Saiva hi satyadayah III.3.38 (397)
The same (Satya Vidya is taught in both places), because (attributes like) Satya etc., (are seen in both places).
Sa eva: the same (Satya Vidya); Hi: because; Satyadayah: (attributes like) Satya etc.
We read in the Brihadaranyaka Upanishad He who knows this great, glorious, first born (Being) as the Satya Brahman, conquers these worlds (V.4.1). Again we read That which is Satya is that Sun the being who is in that orb and the being who is in the right eye... he destroys evils (V.5.3).
Now a doubt arises whether these two Satya Vidyas are one or different.
Kamadyadhikaranam: Topic 25 (Sutra 39)
Attributes mentioned in Chh. Up. VIII.1.1 and Bri. Up. IV.4.22 are to be combined on account of several common features in both texts
Kamaditaratra tatra chayatanadibhyah III.3.39 (398)
(Qualities like true) desire etc., (mentioned in the Chhandogya Upanishad 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).
Kamadi: (Satyasankalpadi) (True) desire etc.; Itaratra: in the other, elsewhere, in the Brihadaranyaka Upanishad; Tatra: there, in the Chhandogya Upanishad; Cha: also; Ayatanadibhyah: on account of the abode etc.
Dahara Vidya of the Chhandogya and the Brihadaranyaka Upanishads is now discussed.
Adaradhikaranam: Topic 26 (Sutras 40-41)
Pranagnihotra need not be observed on days of fast.
Adaradalopah III.3.40 (399)
On account of the respect shown (to the Pranagnihotra by the Sruti) there can be no omission (of this act) (even when the eating of food is omitted).
Adarat: on account of the respect shown; Alopah: there can be no omission.
This Sutra gives the view of the Purvapakshin or the opponent.
Tannirdharanadhikaranam: Topic 27 (Sutra 42)
Upasanas mentioned in connection with sacrifices are not their parts, but separate.
Tannirdharananiyamastaddrishteh prithagghyapratibandhah phalam III.3.42 (401)
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 fruit (belongs to the Upasanas), viz., non-obstruction (of the results of the sacrifice).
Tannirdharananiyamah: no rule, about the inviolability of that; Taddrishtih: that being seen (from the Sruti); Prithak: separate; Hi: because; Apratibandhah: non-obstruction; Phalam: fruit, reward, result.
This Sutra states that a meditation or Upasana prescribed in connection with a ceremonial rite is not compulsory.
------------------------
------------------------
Pradanadhikaranam: Topic 28 (Sutra 43)
Meditations on Vayu and Prana are to be kept separate notwithstanding the essential oneness of these two.
Pradanavadeva taduktam III.3.43 (402)
As in the case of the offerings (Vayu and Prana must be held apart). This has been explained (in the Purvamimamsa Sutra).
Pradanavat: as in the case of the offerings of the `Pradana, oblation'; Eva: exactly; Tat: that; Uktam: has been stated.
The section of the Brihadaranyaka Upanishad which begins Voice held, I shall speak (Bri. Up. I.5.21) determines Prana to be the best amomg the organs of the body and Vayu to be the best among the Devas.
Lingabhuyastvadhikaranam: Topic 29 (Sutras 44-52)
The fires in Agnirahasya of the Brihadaranyaka are not part of the sacrificial act, but form an independent Vidya
Lingabhuyastvat taddhi baliyastadapi III.3.44 (403)
On account of the majority 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 (the indicatory mark) is stronger (than the context or the general subject matter). This also (has been explained in the Purvamimamsa Sutras by Jaimini).
Lingabhuyastvat: because of an abundance of distinguishing marks; Tat: that, the distinguishing mark; Hi: because; Baliyah: is stronger; Tat: that; Api: also.
In the Agnirahasya of the Vajasaneyins (Satapatha Brahmana) certain fires named after mind, speech, eyes, etc., are mentioned.
Purvavikalpah prakaranat syat kriyamanasavat III.3.45 (404)
पूर्वविकल्पः प्रकरणात्स्यात्क्रिया, मानसवत् ॥Brahma-Sutra 3.3.45
(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 or the Manasa-cup.
Purvavikalpah: an alternative form of the already mentioned first;
Prakaranat: on account of the context, as can be understood from the subject matter of the chapter;
Syat: there may be, ought to be;
Kriyamana savat: ceremonial act, like the act of meditation, like the imaginary drink, as in the case of mental operation in the soma-sacrifice.
An objection is raised to the preceding Sutra.
The Purvapakshin raises a fresh objection. On the tenth day of the Soma sacrifice a Soma drink is offered to Prajapati wherein the earth is regarded as the cup and the sea as the Soma. This is a mental act only, and yet it forms a part of the sacrifice.
The same then holds good with regard to the quasi-agnis made of mind and so on though these fires are mental, i.e., imaginary, yet they form part of the sacrifice and not an independent Vidya, because of the context. They are an alternate form of the actual fire mentioned first.
You may say that it is only Arthavada and that a mere Arthavada cannot override the context and that such meditation is part of the Karma as is the case in the Dasaratra Karma.
Atidesascha III.3.46 (405)
And on account of the extension (of the attributes of the actual fire to these imaginary fires).
Atidesat: on account of the extension (of the attributes of' the first to these fires);
Cha: and.
Objection to Sutra 44 is continued by presenting another argument in support of Sutra 45.
The Purvapakshin gives another reason to support his view. The Sruti in that passage ascribes all the attributes of the actual fire to these imaginary fires. Therefore, they are part of the sacrifice.
Vidyaiva tu nirdharanat III.3.47 (406)
विद्यैव तु, निर्धारणात् ॥Brahma-Sutra 3.3.47
But (the fires) rather constitute the Vidya, because (the Sruti) asserts it.
Vidya: Vidya, form of meditation or worship, Knowledge;
Eva: alone, indeed;
Tu: verily, undoubtedly, but;
Nirdharanat: because the Sruti asserts it.
Objections raised in Sutras 45 and 46 are now refuted.
The word `Tu' (but) sets aside the Purvapaksha. It refutes the opponent.
The present Sutra declares that the fires form an independent Vidya, because the text asserts that They are built of knowledge (Vidya) only, and that By knowledge they are built for him who thus knows.
Darsanaccha III.3 48 (407)
दर्शनाच्च ॥Brahma-Sutra 3.3.48
And because (in the text indicatory marks of that are) seen.
Darsanat: it being seen in the scriptures, because it is clearly stated in Sruti, because (of the indicatory marks) seen;
Cha: and.
The indicatory marks are those referred to in Sutra 44. In fact the internal indications show that it is a Vidya and not a Karmanga.
-------------------------
More detailed explanation
-------------------------
Srutyadibaliyastvaccha na badhah III.3.49 (408)
(The view that the Agnis or fires constitute an independent Vidya) cannot be refuted, owing to the greater force of the Sruti etc.
Srutyadibaliyastvat: on account of the greater force of the Sruti etc.; Cha: and; Na: no, cannot; Badhah: refutation.
Objections raised in Sutras 45 and 46 are further refuted.
There is no negation of this view on the basis of the context, because of the greater strength of Sruti, etc.
Our opponent has no right to determine on the ground of Prakarana that the Agnis are subordinate to the sacrificial action and so to set aside our view according to which they are independent. For we know from the Purvamimamsa that direct enunciation (Sruti), indicatory mark (Linga) and syntactical connection (Vakya) are of greater force than leading subject matter (Prakarana) and all those three means of proof are seen to confirm our view of the Agnis being independent.
Mere context is of no force against express Sruti, Linga, etc. The Sruti used the word `Eva' where there is an imperative tense, etc., used, a mere Upadesa can be treated as an Arthavada, because there is also an express command. Where there is no such indication, an Upadesa must be treated as a Vidhi. Therefore what we have here is an independent Vidya and not a Karmanga.
The Sruti directly says, All these fires are kindled with knowledge alone. The indicatory mark is this. All beings kindle these fires for him, even when he is asleep. This continuity of the fire shows that they are mental ones. An actual sacrifice is not continued during sleep. The syntactical connections Through meditation alone these fires of the worshipper are kindled. These three are more forcible than mere context.
Anubandhadibhyah prajnantaraprithaktvavat
drishtascha taduktam III.3.50 (409)
On account of the connection and so on (the fires built of mind, etc., form an independent Vidya), in the same way as other Vidyas (like Sandilya Vidya) are separate; and it is seen (that in spite of the context a sacrifice is treated as independent). This has been explained (in the Purvamimamsa Sutras by Jaimini).
Anubandhadibhyah: from the connection and so on; Prajnantaraprithaktvavat: even as the other Vidyas are separate; Drishtah: (it is) seen; Cha: and; Tat: that; Uktam: is stated (in the Purvamimamsa by Jaimini).
The argument in refutation of Sutras 45 and 46 is continued.
This Sutra gives additional reasons in support of the view set forth in Sutra 47.
Independence has, against the general subject matter, to be assumed for the fire-altars built of mind and so on, because the text connects the constituent members of the sacrificial action with activities of the mind. The text connects for the purpose of Sampad Upasana (meditations based on resemblance) parts of a sacrifice with mental activities, e.g., These fires are started mentally, the altars are set up mentally, the cups are taken mentally, the Udgatris are praised men tally, the Hotris are recited mentally, everything connected with this sacrifice is done mentally. This is possible only if there is a sharp difference between things which resemble each other.
The Sruti mentions in regard to such mental worship all the greatness of a Karmanga. Therefore Atidesa (similarity) applies even on the footing of the context referring to an inde pendent Vidya which is separate from a Karmanga.
The fires constitute an independent Vidya, just as the Sandilya Vidya, Dahara Vidya, form separate Vidyas, although mentioned along with sacrificial acts.
A similar thing is seen in Aveshti being done as an independent ceremony in the Rajasuya sacrifice. It is observed in the sacrificial portion of the Vedas, that though the sacrifice Aveshti is mentioned along with the Rajasuya sacrifice, it is yet considered as an independent sacrifice by Jaimini in the Purva mimamsa Sutras.
Na samanyadapyupalabdhermrityuvanna hi
lokapattih III.3.51 (410)
In spite of the resemblance (of the fires to the imaginary drink, they do) not (constitute part of the sacrificial act) because it is seen (from the reasons given, and on the ground of Sruti that they form an independent Vidya) as in the case of death; for the world does not become (fire, because it resembles fire in some points).
Na: not; Samanyadapi: in spite of the resemblance, because of common ness, on the ground of their resemblance to sacrificial fire; Upalabdheh: for it is seen; Mrityuvat: just as in the case of death; Na hi lokapattih: for the world does not become (fire on account of certain resemblances).
The argument in refutation of Sutras 45 and 46 is continued.
Though being a mental act, there is an element of similarity, it is not a Karmanga because it is stated to have a separate fruit. This is clear from the illustrations relating to Mrityu and describing the earth as fire.
The resemblance cited by the Purvapakshin has no force. It cannot certainly stand because on account of the reasons already given, viz., the Sruti, indicatory mark, etc., the fires in question subserve the purpose of man only, and not the purpose of some sacrificial action.
Mere resemblance can hardly justify the contrary view. Anything indeed may resemble anything in some point or other; but in spite of that there remains the individual dissimilarity of each thing from all other things.
The case is analogous to that of `death'. The resemblance cited is like the common epithet `death' applied to fire and the being in the sun. The being in that orb is death indeed (Sat. Br. X.5.2.3). Fire indeed is death (Tait. Samh. V.1.10.3). This resemblance cannot make fire and the being in the same one.
Again we have This world is a fire indeed, O Gautama, the sun is its fuel etc., (Chh. Up. V.4.1). Here it does not follow from the similarity of fuel and so on that the world does not actually become fire.
Thus also in our case. Hence from the fact that the Manaschita Agni (fire) is a mental act like the Manasagraha which is a Karmanga, you cannot on that ground of such similarity alone argue that it also is a Karmanga.
Parena cha sabdasya tadvidhyam
bhuyastvattvanubandhah III.3.52 (411)
And from the subsequent (Brahmana) the fact of the text (under discussion) being such (i.e., enjoining an independent Vidya) (is known). But the connection (of the fanciful Agnis or imaginary fires with the actual fire is) on account of the abundance (of the attributes of the latter that are imagined in these fires).
Parena: from the subsequent (Brahmana), by the subsequent expression, by the statements immediately following; Cha: and; Sabdasya: of Sruti, of the text, of the word; Tadvidhyam: the fact of being such; Bhuyastvat: because of abundance; Tu: but; Anubandhah: connection.
In a subsequent Brahmana we have By knowledge they ascend there where all wishes are attained. Those skilled in words do not go there, nor those who destitute of knowledge do penance. This verse depreciates mere works and praises Vidya or knowledge. A former Brahmana also viz., the one beginning Where that orb leads (Sat. Br. X.5.2.23) concludes with a state ment of the fruit of knowledge Immortal becomes he whose self is death and thereby shows that works are not the chief thing. Hence we conclude that the injunction of the Sruti is that the fires constitute an independent Vidya.
The connection of the fires with the actual fire is not because they constitute part of the sacrifice but because many of the attributes of the real fire are imagined in the fires of the Vidya, in the Agnis built of mind. The statement of the fires built of mind along with the ordinary sacrificial fire is due to an abundance of common matters with the latter.
All this establishes the conclusion that the fire-altars built of mind and so on constitute an independent Vidya.
Aikatmyadhikaranam: Topic 30 (Sutras 53-54)
Atman is an entity distinct from the body.
Eka atmanah sarire bhavat III.3.53 (412)
Some (maintain the non-existence) of a separate self (besi des the body) on account of the existence (of the self) where a body is (only).
Eka: some (maintain the non-existence); Atmanah: of a separate self (besides the body); Sarire: in the body; Bhavat: because of existence.
In this topic the existence of an Atman apart from the body is taken up for discussion. Unless there is a soul apart from the body there is no use of the scripture teaching liberation. Nor can there be any scope for ethical commands which are the means of attainment of heaven or for the teaching that the soul is Brahman.
Angavabaddhadhikaranam: Topic 31 (Sutras 55-56)
Upasanas connected with sacrificial acts, i.e., Udgitha Upasana are valid for all schools
Angavabaddhastu na sakhasu hi prativedam III.3.55 (414)
But (the Upasanas or meditations connected with parts) (of sacrificial acts are) not (restricted) to (particular) Sakhas, according to the Veda (to which they belong), (but to all its Sakhas because the same Upasana is described in all).
Angavabaddhah: (Upasanas) connected parts (of sacrificial acts); Tu: but; Na: not; Sakhasu: to (particular) Sakhas; Hi: because; Prativedam: in each Veda, according to the Veda.
There is no rule that the Angavabaddha (Karmanga) Upa sana in each Sruti Sakha is separate and should be confined to it alone.
Bhumajyayastvadhikaranam: Topic 32 (Sutra 57)
Vaisvanara Upasana is one entire Upasana.
Bhumnah kratuvajjyayastvam tatha hi darsayati III.3.57 (416)
Importance (is given to the meditation) on the entire form (of Vaisvanara) as in the case of sacrifice; for thus (the Sruti) shows.
Bhumnah: on the entire form; Kratuvat: as in the case of sacrifice; Jyayastvam: prominence, pre-eminence, importance; Tatha: so; Hi: be cause, for, as; Darsayati: (the Sruti) shows.
The Vaisvanara Vidya is discussed here.
Sabdadibhedadhikaranam: Topic 33 (Sutra 58)
Various Vidyas like the Sandilya Vidya, Dahara Vidya and so on are to be kept separate and not combined into one entire Upasana
Nana sabdadibhedat III.3.58 (417)
(The Vidyas are) separate, on account of the difference of words and the like.
Nana: different, various; Sabdadibhedat: on account of difference of names of words, etc. (Bhedat: due to variety.)
In the previous Sutra we have arrived at the conclusion that a meditation on Vaisvanara as a whole is the pre-eminent meaning of the text, although special fruits are stated for meditations on parts such as Sutejas and so on.
Vikalpadhikaranam: Topic 34 (Sutra 59)
Any one of the Vidyas should be selected according to one's own option or choice.
Vikalpo'visishtaphalatvat III.3.59 (418)
There is option (with respect to the several Vidyas), because the result (of all the Vidyas) is the same.
Vikalpah: option; Visishtaphalatvat: on account of (all Vidyas) having the same result.
The most important Vidyas are: Sandilya Vidya, Bhuma Vidya, Sat Vidya, Dahara Vidya, Upakosala Vidya, Vaisvanara Vidya, Udgitha Vidya, Anandamaya Vidya, Akshara Vidya.
Kamyadhikaranam: Topic 35 (Sutra 60)
Vidyas yielding particular desires may or may not be combined according to one's liking
Kamyastu yathakamam samucchiyeranna va
purvahetvabhavat III.3.60 (419)
But Vidyas for particular desires may be combined or not according to one's desires on account of the absence of the previous reason (mentioned in the previous Sutra).
Kamyah: Vidyas adopted for some sensuous desires; Tu: but; Yatha kamam: according to one's desire or liking; Samucchiyeran: may be combined; Na: not; Va: or; Purva: the former; Hetu: reason; Abhavat: on account of the absence of.
This Sutra shows an exception to the previous Sutra that more Vidyas than one may be combined where the object is other than the realisation of Brahman.
107-Vedant Darshan: Brahma Sutra, Adhyaya-3 Pada-3 Sutra-61-66: by Acharya Surya Nanda
https://www.youtube.com/watch?v=DlkE5C_WEqA
Yathasrayabhavadhikaranam: Topic 36 (Sutras 61-66)
Of the six Sutras which are contained in this Adhikarana, the first four Sutras are Purvapaksha Sutras and the last two Sutras are Siddhanta Sutras.
Meditations connected with members of sacrificial acts may or may not be combined according to one's liking
Angeshu yathasrayabhavah III.3.61 (420)
With regard (to meditations) connected with members (of sacrificial acts) it is as with (the members) with which they are connected.
Angeshu: with regard (to meditations) connected with members (of sacrificial acts); Yathasrayabhavah: it is as with (members) with which they are connected.
Different instructions connected with a sacrifice are stated in the different Vedas. The scriptures say that all these members mentioned in the different Vedas are to be combined for the due performance of the principal one.
The question now is, which is the rule to be followed with regard to the meditations or Upasanas connected with these members.
The present Sutra declares that the same rule which applies to the members applies also to the Upasanas connected with them. It is according to the abodes. As the abiding places of those meditations, viz., the Stotra and so on are combined for the performance of the sacrifice, so those meditations or Upasanas also; for a meditation is subject to what it rests on. All these Upasanas are to be combined.
Just as the Stotras, etc., are combined when performing Karmas, so also the Upasanas which are Angas of Karma (Angavabaddha Upasana) should be combined.
Sishtescha III.3.62 (421)
And from the injunction of the Sruti.
Sishteh: from the injunction of the Sruti; Cha: and.
An argument in support of the objection raised in Sutra 61 is adduced.
That is because the Upasanas depend on the Stotras.
As the Stotra and the other members of the sacrifice on which the meditations under discussion rest are taught in the three Vedas, so also are the meditations resting on them. Just as the members are scattered in the different Vedas, so also are the meditations connected with them. There is no difference as regards the injunction of the Sruti with reference to these meditations.
There is no difference between the members of a sacrificial act and the meditations referring to them.
Samaharat III.3.63 (422)
On account of the rectification.
Samaharat: on account of the rectification.
A further reason is given by the opponent. Another argu ment in support of Sutra 61 is adduced.
There is also indication in the Sruti about such combination. Such combination is seen when the Udgatri performs the Hautra Karma described in another Veda for removing the effects of error in the discharge of his function.
Chhandogya Upanishad declares What is Udgitha is OM or Pranava and what is OM is Udgitha. This meditation on the oneness of the Udgitha and OM mends the Udgitha defiled by any mistake committed even on the part of the Hotri, the hymn-reciting priest in recitation of the Udgitha (Chh. Up. I.5.5).
Here it is said that the mistakes committed by the Udgatri or chanting priest of the Sama Veda are rectified by the recitation of the Hotri or invoking priest of the Rigveda. This indicates that though the meditations are given in the different Vedas they are yet interlinked. Hence all of them have to be observed.
The passage From the seat of the Hotri, he sets right any mistake committed in the Udgitha (Chh. Up. I.5.5), declares that owing to the force of the meditation on the unity of Pranava and Udgitha, the Hotri rectifies any mistake he may commit in his work, by means of the work of the Hotri.
Now, as a meditation mentioned in one Veda is connected with what is mentioned in another Veda, in the same manner as a thing mentioned in another Veda, the above passage suggests the conclusion that all meditations on members of sacrificial acts, in whatever Veda they may be mentionedhave to be combined.
A thing belonging to the Rigveda, viz., Pranava is, accord ing to the Chhandogya text, connected with the Sama Veda meditation on the Udgitha. Hence meditations also which belong to different Vedas may be combined; because there is no difference between them and things as far as connection is concerned.
Gunasadharanyasrutescha III.3.64 (423)
And from the Sruti declaring `OM' which is a common feature (of the Udgitha Vidya) to be common to all the Vedas.
Gunasadharanyasruteh: from the Sruti declaring the feature of `OM' as being common to all the Vedas; Cha: and.
Another argument in support of Sutra 61 is adduced.
Further Pranava (Omkara) is common to all the Upasanas and links them up.
It is found in Sruti that OM is the common property of all the Vedas. Therefore, it is an inseparable concomitant of the sacrificial rites, prescribed in the Vedas. Hence the Vidyas also, being dependent on OM, are concomitants of the sacrificial rites. Chhandogya Upanishad declares Through this (`OM') the Vedic Vidya proceeds. With OM the Adhvaryu gives orders, with OM the Hotri recites, with OM the Udgatri sings (Chh. Up. I.1.9). This is stated with re ference to OM, which is common to all the Vedas and all the Upasanas in them. This indicates that as the abode of all Vidyas, viz., OM, is common, so the Vidyas that rest in it are common also. Therefore, all of them are to be observed.
Na va tatsahabhavasruteh III.3.65 (424)
(The meditations connected with members of the sacrificial acts are) rather not (to be combined) as the Sruti does not state their going together.
Na: not; Va: rather; Tatsahabhavasruteh: their correlation not being mentioned by the Sruti. (Tat: their; Sahabhava: about being together; Asruteh: because there is no such injunction in Sruti).
The words `Na va' `rather not' discard the Purvapaksha. This Sutra refutes the contention raised in Sutras 61-64.
This and the following Sutra give the conclusion.
There is no Sruti commanding such combination of the Karmanga Upasanas. No Sruti refers to such compulsory combination of the Upasanas. So they can be done singly or in combination as we like.
There is no binding rule that the Vidyas, depending on the Pranava or on any part of a sacrificial rite, is a necessary concomitant of the sacrifice. It may be dispensed with or retained at the option of the performer. But there is this difference. If Vidyas be associated with the rites greater good will accrue.
Though the utterance of the Pranava or the Udgitha hymn has been enjoined by the Sruti to be necessary for the sacrificial performance, yet Sruti does not insist that the Vidya (meditation) portion of the performance is a necessary adjunct to the mind. It is not absolutely necessary for the fulfilment of external sacrifices. A sacrifice may be per formed even without the Vidya (meditation) merely by utterance of Mantras, singing of the Udgitha hymns, pouring of the clarified butter into the sacred fire and the like external rites, in order to attain particular desired objects, but the Vidya or meditation on Brahman leads to realisation of Brahman.
The rule for combining the instructions regarding sacrifices that are scattered in all the Vedas cannot be applied with regard to the meditations (Upasanas) connected with them. If the instructions regarding the sacrifices are not combined, the sacrifice will itself fail. But it is not the case if the Upasanas are not practised, because Upasanas only increase the fruits of the sacrifice (Vide III.3.42). Upasanas are not inseparable from the sacrifice.
Therefore, Upasanas (Vidyas, meditations) may or may not be practised.
Darsanaccha III.3.66 (425)
And because the Sruti (scripture) says so (shows it).
Darsanat: because the Sruti says so, shows it from Sruti; Cha: and, also.
This Sutra is adduced in support of Sutra 65.
This may also be inferred from Sruti.
Chhandogya Upanishad declares The Brahmana (superintending chief priest) who possesses such knowledge saves the sacrifice, the sacrificer and all the priests, just as the horse saves the horseman (Chh. Up. IV.17.10).
This shows that the scriptures do not intend that all the meditations should go together. For, if all meditations were to be combined, all priests would know them all and the text could not specially announce that the Brahmana, chief superintending priest, possessing a certain knowledge thereby saves the others.
The meditations, therefore, according to one's liking may or may not be combined.
End of the Third Pada (Section 3) of the Third Adhyaya (Chapter III) of the Brahma Sutras or the Vedanta Philosophy.
Section 4 (Sutras 426-477)
Introduction and Synopsis
Purusharthadhikaranam: Topic 1 (Sutra 1-17)
Knowledge of Brahman is independent of sacrificial acts.
Purushartho'tah sabdaditi baadarayanah III.4.1 (426)
From this (Brahma Vidya or Brahma Jnana results) the purpose or the chief object of pursuit of man, because the scriptures state so; thus (holds) the sage Baadarayana.
Purusharthah: purpose of man, object of human pursuit, here the chief object, i.e., salvation; Atah: from this, from Brahma Vidya; Sabdat: from the scriptures, because the scriptures state so, from Sruti; Iti: so thus (says), this is the opinion of; Baadarayanah: the sage Baadarayana, (holds).
The result or fruit of Brahma Vidya is stated.
Paramarsadhikaranam: Topic 2 (Sutras 18-20)
Sannyasa is prescribed by the scriptures
Paramarsam jaiminirachodana chapavadati hi III.4.18 (443)
Jaimini (considers that scriptural texts mentioning those stages of life in which celibacy is obligatory, contain) a reference (only to those stages; they are not injunctions; because other (scriptural texts) condemn (those stages).
Paramarsam: a passing allusion, mere reference; Jaiminih: Jaimini; Achodana: there is no clear injunction; Cha: and; Apavadati: condemns; Hi: because, clearly, certainly.
An objection to Sutra 17 is raised.
Stutimatradhikaranam: Topic 3 (Sutras 21-22)
Scriptural texts as in Chh. Up. I.1.3. which refer to Vidyas are not mere praises but themselves enjoin the meditations
Stutimatramupadanaditi chennapurvatvat III.4.21 (446)
If it be said that (texts such as the one about the Udgitha are) mere glorifications on account of their reference (to parts of sacrifices), (we say) not so, on account of the newness (of what they teach, if viewed as injunctions).
Stutimatram: mere praise; Upadanat: on account of their reference (to parts of sacrificial acts); Iti: thus, so; Chet: if; Na: not so; Apurvatvat: on account of its newness. (Iti chet: if it be said).
This Sutra consists ot two parts, namely an objection and its reply. The objection portion is: `Stutimatramupadanaditi chet', and the reply portion is: `Na apurvatvat'.
Pariplavadhikaranam: Topic 4 (Sutras 23-24)
Agnindhanadyadhikaranam: Topic 5 (Sutra 25)
Sannyasins need not observe ritualistic acts, as Brahma Vidya or knowledge serves their purpose
Ata eva chagnindhanadyanapeksha III.4.25 (450)
And, therefore, there is no necessity of the lighting of the fire and so on.
Ata eva: therefore, only, for this reason only; Cha: and, also; Agni: fire; Indhanadi: fire-wood, and so on, kindling fire and performing sacrifices, etc.; Anapeksha: no need, has not to be depended upon. (Agni-indhanadi-anapeksha: no necessity of lighting fires, etc.)
This Sutra states that the seeker of Brahman may dispense with sacrificial rites.
Sarvapekshadhikaranam: Topic 6 (Sutras 26-27)
Works prescribed by the scriptures are means to the attainment of knowledge
Sarvapeksha cha yajnadi sruterasvavat III.4.26 (451)
And there is the necessity of all works because the scriptures prescribe sacrifices, etc., (as means to the attainment of knowledge) even as the horse (is used to draw a chariot, and not for ploughing).
Sarvapeksha: there is the necessity of all works; Cha: and; Yajnadisruteh: for the scriptures prescribe sacrifices, etc., (as means to knowledge); Asvavat: like a horse, as in the case of the horse.
The Sutra says that sacrificial works and the like are necessary for origination of knowledge of Brahman.
Sarvannanumatyadhikaranam: Topic 7 (Sutras 28-31)
Food-restrictions may be given up only when life is in danger
Sarvannanumatischa pranatyaye taddarsanat III.4.28 (453)
Only when life is in danger (there is) permission to take all food (i.e., take food indiscriminately) because the Sruti declares that.
Sarvannanumatih: permission to take all sorts of food; Cha: only; Prana tyaye: when life is in danger; Taddarsanat: because the Sruti declares that.
This and the subsequent three Sutras indicate what kind of food is to be taken.
Ashramakarmadhikaranam: Topic 8 (Sutras 32-35)
The duties of Asrama are to be performed by even one who is not desirous of salvation
Vihitatvacchasramakarmapi III.4.32 (457)
And the duties of the Asramas (are to be performed also by him who does not desire emancipation) because they are enjoined (on him by the scriptures).
Vihitatvat: because they are enjoined; Cha: and; Asrama- karma: duties of the Asrama, or order of life; Api: also.
This and the subsequent three Sutras show who are required to perform sacrifices and do other prescribed duties.
Vidhuradhikaranam: Topic 9 (Sutras 36-39)
Those who stand midway between two Asramas also are qualified for knowledge
Antara chapi tu taddrishteh III.4.36 (461)
And (persons standing) in between (two Asramas) are also (qualified for knowledge), for that is seen (in scripture).
Antara: (persons standing) in between (two Asramas); Cha: and; Api tu: also; Taddrishteh: such cases being seen, (as it is seen in Sruti, because it is so seen).
Widowers who have not married again, persons who are too poor to marry and those who are forced by circumstances not to enter into wedlock and have not renounced the world come under the purview of Sutras 36-39.
Tadbhutadhikaranam: Topic 10 (Sutra 40)
He who has taken Sannyasa cannot revert back to his former stages of life
Tadbhutasya tu natadbhavo jaiminerapi
niyamatadrupabhavebhyah III.4.40 (465)
But for one who has become that (i.e. entered the highest Asrama, i.e., Sannyasa) there is no reverting (to the preced ing ones) on account of restrictions prohibiting such reversion or descending to a lower order. Jaimini also (is of this opinion).
Tadbhutasya: of one who has become that, for one who has attained that (highest Asrama); Tu: but; Na: no; Atadbhavah: lapse from that stage, falling away from that; Jaimineh: according to Jaimini, of Jaimini (is this opinion); Api: also, even; Niyamatadrupabhavebhyah: on account of the restrictions prohibiting such reversion. (Niyamat: because of the strict rule; Atadrupdbhavebhyah: because there is no statement permitting it, and because it is against custom; Abhavebhyah: because of the absence of that.)
The question whether one who has taken Sannyasa can go back to the previous Asrama is now considered.
Adhikaradhikaranam: Topic 11 (Sutras 41-42)
Expiation for one who has broken the vow of Sannyasa Na chadhikarikamapi patananumanattadayogat III.4.41 (466)
And there is no fitness for expiation in the case of a Naishthika Brahmacharin (who is immoral), because a fall (in his case) is inferred from the Smriti and because of the inefficacy (in his case) of the expiatory ceremony.
Na: not; Cha: and; Adhikarikam: (expiation) mentioned in the chapter that deals with the qualification; Api: also, even; Patananumanat: because of a fall (in his case) is inferred from the Smriti; Tadayogat: because of its (of the expiatory ceremony) inefficiency in his case.
The previous discussion is continued.
Bahiradhikaranam: Topic 12 (Sutra 43)
The life-long celibate who fails to keep up his vow must be excluded by society.
Bahistubhayathapi smriteracharaccha III.4.43 (468)
But (they are to be kept) outside the society in either case, on account of the Smriti and custom.
Bahih: outside; Tu: but; Ubhayatha: in either case, whether it be a grave sin or a minor sin; Api: also, even; Smriteh: on account of the state ment of the Smriti, from the Smriti; Acharat: from custom; Cha: and.
The previous discussion is concluded here.
Svamyadhikaranam: Topic 13 (Sutras 44-46)
The meditations connected with the subordinate members of sacrificial acts (Yajnangas) should be observed by the priest and not by the sacrificer.
Svaminah phalasruterityatreyah III.4.44 (469)
To the sacrificer (belongs the agentship in meditations) because the Sruti declares a fruit (for it): thus Atreya (holds).
Svaminah: of the master, of the sacrificer or Yajamana; Phalasruteh: from the declaration in Sruti of the results; Iti: so, thus; Atreyah: the sage Atreya (holds).
This is the view of the Purvapakshin or the opponent.
Sahakaryantaravidhyadhikaranam: Topic 14 (Sutras 47-49)
In Bri. Up. III.5.1 meditation is enjoined besides the child-like state and scholarship
Sahakaryantaravidhih pakshena tritiyam
tadvato vidhyadivat III.4.47 (472)
There is the injunction of something else, i.e., meditation, cooperation (towards knowledge) (which is) a third thing (with regard to Balya or state of a child and Panditya or scholarship), (which injunction is given) for the case (of per fect knowledge not yet having arisen) to him who is such (i.e., the Sannyasin possessing knowledge); as in the case of injunctions, and the like.
Sahakaryantaravidhih: a separate auxiliary injunction; Pakshena: as an alternative; Tritiyam: the third; Tadvatah: for one who possesses it, (i.e., knowledge); Vidhyadivat: just as in the case of injunctions and the like.
This Sutra examines a passage of the Brihadaranyaka Upanishad and concludes that continuous meditation is also to be considered as enjoined by Sruti for the realisation of Brahman. This and the following two Sutras show that the scripture enjoins the four orders of life.
Anavishkaradhikarnam: Topic 15 (Sutra 50)
Child-like state means the state of innocence, being free from egoism, lust, anger, etc.
Anavishkurvannanvayat III.4.50 (475)
(The child-like state means) without manifesting himself, according to the context.
Anavishkurvan: without manifesting himself; Ananvayat: according to the context.
This Sutra says that the perversity of a child is not meant by the word `Balyena' (by the child-like state), in the passage of the Brihadaranyaka Upanishad quoted under Sutra 47.
Aihikadhikaranam: Topic 16 (Sutra 51)
The time of the origination of knowledge when Brahma Vidya is practised
Aihikamapyaprastutapratibandhe taddarsanat III.4.51 (476)
In this life (the origination of knowledge takes place) if there be no obstruction to it (the means adopted), because it is so seen from the scriptures.
Aihikam: in this life; Api: even; Aprastutapratibandhe: in the absence of an obstruction to it (the means adopted); Taddarsanat: as it is seen in Sruti. (Aprastuta: not being present; Pratibandhe: obstruction; Tat: that; Darsanat: being declared by the scriptures.)
This Sutra states whether the consequence of Brahma Vidya, which is the realisation of Brahman, is possible in this life or will wait till death.
Muktiphaladhikaranam: Topic 17 (Sutra 52)
Liberation is a state without difference. It is only one.
Evam muktiphalaniyamastadavasthavadhrites-
tadavasthavadhriteh III.4.52 (477)
No such definite rule exists with respect to emancipation, the fruit (of knowledge), because the Sruti asserts that state (to be immutable).
Evam: thus, like this; Muktiphalaniyamah: there is no rule with respect to the final emancipation, the fruit (of knowledge); Tadavasthavadhriteh: on account of the assertions by the Sruti as to that condition. (Mukti: salvation; Phala: fruit; Aniyamah: there is no rule; Tat: that; Avastha: condition; Avadhriteh: because the Sruti has ascertained so.)
In the previous Sutra it was seen that knowledge may result in this life or the next according to the absence or presence of obstructions and the intensity of the means adopted.
---------------------
Chapter Three: Sadhana Adhyaya – Table of Contents
Section 1 (Sutras 292-318)
Introduction and Synopsis
Tadantarapratipattyadhikaranam: Topic 1 (Sutras 1-7)
Kritatyayadhikaranam: Topic 2 (Sutras 8-11)
Anishtadikaryadhikaranam: Topic 3 (Sutras 12-21)
Sabhavyapattyadhikaranam: Topic 4 (Sutra 22)
Natichiradhikaranam: Topic 5 (Sutra 23)
Anyadhisthitadhikaranam: Topic 6 (Sutras 24-27)
Section 2 (Sutras 319-359)
Introduction and Synopsis
Sandhyadhikaranam: Topic 1 (Sutras 1-6)
Tadabhavadhikaranam: Topic 2 (Sutras 7-8)
Karmanusmritisabdavidhyadhikaranam: Topic 3 (Sutra 9)
Mugdhe'rdhasampattyadhikaranam: Topic 4 (Sutra 10)
Ubhayalingadhikaranam: Topic 5 (Sutras 11-21)
Prakritaitavattvadhikaranam: Topic 6 (Sutras 22-30)
Paradhikaranam: Topic 7 (Sutras 31-37)
Phaladhikaranam: Topic 8 (Sutras 38-41)
Section 3 (Sutras 360-425)
Introduction and Synopsis
Sarvavedantapratyayadhikaranam: Topic 1 (Sutras 1-4)
Upasamharadhikaranam: Topic 2 (Sutra 5)
Anyathatvadhikaranam: Topic 3 (Sutras 6-8)
Vyaptyadhikaranam: Topic 4 (Sutra 9)
Sarvabhedadhikaranam: Topic 5 (Sutra 10)
Anandadyadhikaranam: Topic 6 (Sutras 11-13)
Adhyanadhikaranam: Topic 7 (Sutras 14-15)
Atmagrihityadhikaranam: Topic 8 (Sutras 16-17)
Karyakhyanadhikaranam: Topic 9 (Sutra 18)
Samanadhikaranam: Topic 10 (Sutra 19)
Sambandhadhikaranam: Topic 11 (Sutras 20-22)
Sambhrityadhikaranam: Topic 12 (Sutra 23)
Purushavidyadhikaranam: Topic 13 (Sutra 24)
Vedhadyadhikaranam: Topic 14 (Sutra 25)
Hanyadhikaranam: Topic 15 (Sutra 26)
Samparayadhikaranam: Topic 16 (Sutras 27-28)
Gaterarthavattvadhikaranam: Topic 17 (Sutras 29-30)
Aniyamadhikaranam: Topic 18 (Sutra 31)
Yavadadhikaradhikaranam: Topic 19 (Sutra 32)
Aksharadhyadhikaranam: Topic 20 (Sutra 33)
Iyadadhikaranam: Topic 21 (Sutra 34)
Antaratvadhikaranam: Topic 22 (Sutras 35-36)
Vyatiharadhikaranam: Topic 23 (Sutra 37)
Satyadyadhikaranam: Topic 24 (Sutra 38)
Kamadyadhikaranam: Topic 25 (Sutra 39)
Adaradhikaranam: Topic 26 (Sutras 40-41)
Tannirdharanadhikaranam: Topic 27 (Sutra 42)
Pradanadhikaranam: Topic 28 (Sutra 43)
Lingabhuyastvadhikaranam: Topic 29 (Sutras 44-52)
Aikatmyadhikaranam: Topic 30 (Sutras 53-54)
Angavabaddhadhikaranam: Topic 31 (Sutras 55-56)
Bhumajyayastvadhikaranam: Topic 32 (Sutra 57)
Sabdadibhedadhikaranam: Topic 33 (Sutra 58)
Vikalpadhikaranam: Topic 34 (Sutra 59)
Kamyadhikaranam: Topic 35 (Sutra 60)
Yathasrayabhavadhikaranam: Topic 36 (Sutras 61-66)
Section 4 (Sutras 426-477)
Introduction and Synopsis
Purusharthadhikaranam: Topic 1 (Sutra 1-17)
Paramarsadhikaranam: Topic 2 (Sutras 18-20)
Stutimatradhikaranam: Topic 3 (Sutras 21-22)
Pariplavadhikaranam: Topic 4 (Sutras 23-24)
Agnindhanadyadhikaranam: Topic 5 (Sutra 25)
Sarvapekshadhikaranam: Topic 6 (Sutras 26-27)
Sarvannanumatyadhikaranam: Topic 7 (Sutras 28-31)
Ashramakarmadhikaranam: Topic 8 (Sutras 32-35)
Vidhuradhikaranam: Topic 9 (Sutras 36-39)
Tadbhutadhikaranam: Topic 10 (Sutra 40)
Adhikaradhikaranam: Topic 11 (Sutras 41-42)
Bahiradhikaranam: Topic 12 (Sutra 43)
Svamyadhikaranam: Topic 13 (Sutras 44-46)
Sahakaryantaravidhyadhikaranam: Topic 14 (Sutras 47-49)
Anavishkaradhikarnam: Topic 15 (Sutra 50)
Aihikadhikaranam: Topic 16 (Sutra 51)
Muktiphaladhikaranam: Topic 17 (Sutra 52)
ud. 18.10.2026
pub. 2025
