https://www.sivanandaonline.org/?cmd=displaysection§ion_id=595&parent=570&format=html
https://www.sivanandaonline.org/?cmd=displaysection§ion_id=604&parent=570&format=html
https://www.swami-krishnananda.org/bs_2/bs_2-2-insy.html
Chapter Four: Phala Adhyaya – Table of Contents
Section 1 (Sutras 478-496)
Introduction and Synopsis
Avrittyadhikaranam: Topic 1 (Sutras 1-2)
Meditation on Brahman should be continued
till knowledge is attained
Avrittirasakridupadesat IV.1.1 (478)
The repetition (of hearing, reflection and meditation on Brahman is necessary) on account of the repeated instruction by the scriptures.
Avrittih: repetition, practice of meditation on Brahman (is necessary); Asakrit: not only once, many times, repeatedly; Upadesat: because of instruction by the scriptures.
This Sutra states that constant practice of meditation is necessary.
Atmatvopasanadhikaranam: Topic 2 (Sutra 3)
He who meditates on the Supreme Brahman
must comprehend It as identical with himself
Atmeti tupagacchanti grahayanti cha IV.1.3 (480)
But (the Sruti texts) acknowledge (Brahman) as the Self (of the meditator) and also teach other (to realise It as such).
Atmeti: as the Self; Tu: but; Upagacchanti: acknowledge, approach, realise; Grahayanti: teach, make others comprehend, instruct; Cha: also.
This Sutra prescribes the process of meditation.
Pratikadhikaranam: Topic 3 (Sutra 4)
The symbols of Brahman should not be meditated upon
as identical with the meditator
Na pratike na hi sah IV.1.4 (481)
(The meditator is) not (to see the Self) in the symbol, because he is not (that).
Na: not; Pratike: in the symbol (such as Akasa, the sun, the mind, etc.); Na: not; Hi: because; Sah: he.
This and the following two Sutras examine the value of a Pratika or symbol in worship.
Pratikas, symbols, would not be regarded as one with us. The meditator cannot regard them as being one with him, as they are separate from him.
Brahmadrishtyadhikaranam: Topic 4 (Sutra 5)
When meditating on a symbol, the symbol should be considered
as Brahman and not Brahman as the symbol
Brahmadrishtirutkarshat IV.1.5 (482)
(The symbol) is to be viewed as Brahman (and not in the reverse way), on account of the exaltation (of the symbol thereby).
Brahmadrishtih: the view of Brahman, the view in the light of Brahman; Utkarshat: on account of superiority, because of super-eminence.
The same discussion is continued.
Adityadimatyadhikaranam: Topic 5 (Sutra 6)
In meditation on the members of sacrificial actsthe idea of divinity is to be superimposed on the members and not in the reverse way
Adityadimatayaschanga upapatteh IV.1.6 (483)
And the ideas of the sun, etc., are to be superimposed) on the subordinate members (of sacrificial acts), because (in that way alone the statement of the scriptures would be) consistent.
Adityadimatayah: the idea of the sun, etc.; Cha: and; Anga: in a subordinate member (of the sacrificial acts); Upapatteh: because of consistency, because of its reasonableness.
A particular instance is cited to confirm the preceding Sutra.
Asinadhikaranam: Topic 6 (Sutras 7-10)
One is to meditate sitting
Asinah sambhavat IV.1.7 (484)
Sitting (a man is to meditate) on account of the possibility.
Asinah: sitting; Sambhavat: on account of the possibility.
The posture of the meditator while engaged in meditation is now discussed.
In Karmanga Upasanas there is no question as to whether they should be done sitting or standing as they depend on the particular Karma. In pure realisation or perfect intuition there could be no such question as it depends on the object of realisation. In other Upasanas sitting is necessary for meditation.
The Purvapakshin here maintains that as the meditation is something mental there can be no restriction as to the attitude of the body
Ekagratadhikaranam: Topic 7 (Sutra 11)
There is no restriction of place with regard to meditation
Yatraikagrata tatraviseshat IV.4.11 (488)
Wherever concentration of mind (is attained), there (it is to be practised), there being no specification (as to place).
Yatra: where, wherever; Ekagrata: concentration of mind; Tatra: there; Aviseshat: for want of any specification, it not being specifically mentioned, as there is no special direction in Sruti.
There are no specific rules about the time or place of meditation. Whenever and wherever the mind attains concentration, we should meditate. The Sruti says Mano'nukule where the mind feels favourable.
Aprayanadhikaranam: Topic 8 (Sutra 12)
Meditations should be continued till death
Aa prayanat tatrapi hi drishtam IV.1.12 (489)
Till death (till one attains Moksha) (meditations have to be repeated); for then also it is thus seen in scripture.
Aa prayanat: till death, till Mukti; Tatra: there, then; Api: also, even; Hi: because; Drishtam: is seen (in the Sruti).
This Sutra says Upasana (meditation, worship) is to be observed till death.
Tadadhigamadhikaranam: Topic 9 (Sutra 13)
Knowledge of Brahman frees one from all past and future sins
Tadadhigama uttarapurvaghayorasleshavinasau
tadvyapadesat IV.1.13 (490)
On the attainment of this (viz., Brahman) (there takes place) the non-clinging and the destruction of later and earlier sins; because it is so declared by the scriptures.
Tadadhigama: when that is realised; Uttarapurvaghayoh: of the subsequent and the previous sins; Asleshavinasau: non-clinging and destruction; Tadvyapadesat: because Sruti has declared so.
The result of knowledge of Brahman or the state of Jivanmukti is now discussed.
Itarasamsleshadhikaranam: Topic 10 (Sutra 14)
Similarly good work do not affect the knower of Brahman
Itarasyapyevamasamsleshah pate tu IV.1.14 (491)
Thus in the same way, there is non-clinging of the other (i.e., Punya or virtue, good works) also; but at death (liberation, i.e., Videha-Mukti is certain).
Itarasya: of the other; Tu: also; Evam: thus, in the same way; Asamsleshah: non-clinging; Pate: at death; Tu: but, indeed.
Discussion on the consequence of Brahma Jnana (the knowledge of Brahman) is continued.
Anarabdhadhikaranam: Topic 11 (Sutra 15)
Works which have not begun to yield results are alone destroyed by knowledge and not those which have already begun to bear fruits
Anarabdhakarye eva tu purve tadavadheh IV.1.15 (492)
But only those former (works) whose effects have not yet begun (are destroyed by knowledge; because the scripture states) that (i.e., the death of the body) to be the term.
Anarabdhakarye: in the case of those works, the effects of which have not begun to operate, i.e. to yield fruits or results; Eva: only; Tu: but; Purve: former works; Tadavadheh: that (death) being the limit, because of waiting till death.
Discussion on the consequence of Brahma Jnana is continued.
Agnihotradyadhikaranam: Topic 12 (Sutras 16-17)
Permanent obligatory works enjoined by the Vedas
for different Asramas are not to be given up
Agnihotradi tu tatkaryayaiva taddarsanat IV.1.16 (493)
But the Agnihotra and the like (tend) towards the same effect, knowledge (liberation), because that is seen from the scriptures.
Agnihotradi: daily Agnihotra, etc., daily offering of oblations to the perpetually maintained fire; Tu: but; Tatkarya: tend towards the same result as that (knowledge); Eva: only; Taddarsanat: that being seen from the scriptures.
Works of permanent obligation (Nitya Karmas) enjoined by the Vedas such as Agnihotra tend towards the same effect, i.e., have the same effect as knowledge. Because this is declared by the texts such as the following, Brahmanas seek to know him by the study of the Vedas, by sacrifices, by gifts (Bri. Up. IV.4.22).
Vidyajnanasadhanadhikaranam: Topic 13 (Sutra 18)
Sacrificial works not combined with knowledge or meditation
also help in the origination of knowledge
Yadeva vidyayeti hi IV.4.18 (495)
Because the text whatever he does with knowledge intimates this.
Yadeva: whatever; Vidyaya: with knowledge; Iti: thus, this, so; Hi: because.
Nitya Karmas (regular obligatory works) which help the origination of knowledge are of two kinds, viz., those combined with meditations and those unaccompanied by knowledge or meditations.
Itarakshapanadhikaranam: Topic 14 (Sutra 19)
After enjoying the fruits of Prarabdha Karma
the knower becomes one with Brahman
Bhogenatvitare kshapayitva sampadyate IV.1.19 (496)
But having exhausted by enjoyment the other two works (viz., good and evil works, that have begun to yield fruits), he becomes one with Brahman.
Bhogena: by enjoyment; Tu: but; Itare: of the other two works (merit and demerit); Kshapayitva: having exhausted; Sampadyate: becomes united with Brahman, becomes one with Brahman, obtains, joins.
This Sutra concludes with the answer to the question What becomes of the Prarabdha portion of the illumined soul's work, which has brought his present life into existence.
Section 2 (Sutras 497-517)
Introduction and Synopsis
Vagadhikaranam: Topic 1 (Sutras 1-2)
At the time of death the functions of the organs
are merged in the mind
Vangmanasi darsanacchabdacca IV.2.1 (497)
Speech is merged in mind, because it is so seen, and there are scriptural statements (to that effect).
Vak: speech; Manasi: in the mind; Darsanat: because it is so seen or observed, because of the scriptural declaration; Sabdat: because of the word of the Vedas, because of the statement of the Smriti; Cha: also, and.
This Sutra says that speech merges in the mind at death.
Mano'dhikaranam: Topic 2 (Sutra 3)
The function of mind is merged in Prana
Tanmanah prana uttarat IV.2.3 (499)
That mind (is merged) in Prana (as is seen) from the subsequent clause (of the Sruti cited).
Tat: that; Manah: mind; Prana: in the Prana; Uttarat: from the subsequent clause (of the Sruti).
It has been shown that the passage speech is merged in mind means a merging of the function only. A doubt here arises whether the subsequent clause mind is breath also means to intimate a merging of the function only or of that to which the function belongs.
Adhyakshadhikaranam: Topic 3 (Sutras 4-6)
The function of Prana is merged in the Jiva
So'dhyakshe tadupagamadibhyah IV.2.4 (500)
That (Prana) is merged in the ruler (individual soul or Jiva) on account of the (statements as to the Pranas) coming to it and so on.
Sah: that (Prana); Adhyakshe: in the ruler (the Jiva); Tadupagamadibhyah: on account of the (statements as to the Pranas) coming to it and so on.
Prana is merged in fire (Chh. Up. VI.8.6). A doubt arises now whether according to the word of the scripture, the function of Prana is merged in fire or in the individual soul which is the ruler of the body and senses.
Asrityupakramadhikaranam: Topic 4 (Sutra 7)
The mode of departure from the body up to the way is common to both the knower of the Saguna Brahman and an ordinary man
Samana chasrityupakramadamritatvam chanuposhya IV.2.7 (503)
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) without having burnt (ignorance).
Samana: common; Cha: and; Asrityupakramat: up to the beginning of their ways; Amritatvam: immortality; Cha: and; Anuposhya: without burning, without dissolution.
There is no departure for the knower of Nirguna Brahman. His Pranas are absorbed in Brahman.
Samsaravyapadesadhikaranam: Topic 5 (Sutras 8-11)
The dissolution of fire etc., at the time of death
in the Supreme Deity is only relative
Tadapiteh samsaravyapadesat IV.2.8 (504)
That (fine body lasts) up to the attainment of Brahman (through knowledge), because (the scriptures) declare the state of relative existence (till then).
Tat: that, aggregate of the elements, the sum total of the subtle elements; Apiteh: till the attainment of Brahman (through knowledge); Samsaravyapadesat: because (scriptures) declare the state of relative existence.
In the text cited in Sutra 1, we have And fire is merged in the Highest Deity. The meaning is that the fire of the dying man together with the individual soul, the Prana, the aggregate of the organs and the other elements is merged in Brahman.
Pratishedhadhikaranam: Topic 6 (Sutras 12-14)
The Pranas of the knower of Brahman
do not depart at the time of death
Pratishedhaditi chenna sarirat IV.2.12 (508)
If it be said (that the Pranas of one who knows Brahman do not depart) on account of the denial made by the Sruti, (we say) not so, (because the scripture denies the departure of the Pranas) from the individual soul (and not from the body).
Pratishedhat: on account of the denial; Iti: so; Chet: if (if it be argued); Na: not so, you cannot say so; Sarirat: from the individual soul.
This Sutra consists of two parts, viz., an objection and its reply. The objection portion is 'Pratishedhaditi chet'. The reply portion is `Na sarirat; Spashto hyekesham'.
Vagadilayadhikaranam: Topic 7 (Sutra 15)
The Pranas (organs) and elements of the knower of the Nirguna Brahman get merged in It at death
Tani pare tatha hyaha IV.2.15 (511)
Those (Pranas, elements) (are merged) in the Supreme Brahman, for thus the (scripture) says.
Tani: those; Pare: in the Supreme Brahman; Tatha: thus, so; Hi: because; Aha: (the Sruti) says.
Those, i.e., sense-organs denoted by the term 'Prana' and the elements of him who knows the Supreme Brahman are merged when he dies in the same Supreme Brahman. Why? Because scripture declares that Thus these sixteen parts of this witness, the Purusha, having their goal in Him are dissolved on reaching Him in Him (Pras. Up. VI.5).
Avibhagadhikaranam: Topic 8 (Sutra 16)
The Kalas of the knower of the Nirguna Brahman attain
absolute non-distinction with Brahman at death
Avibhago vachanat IV.2.16 (512)
(Absolute) non-distinction (with Brahman of the parts merged takes place) according to the statement (of the scriptures).
Avibhagah: non-distinction; Vachanat: on account of the statement (of the scriptures).
Thus these sixteen constituents or Kalas, viz., eleven senses and five subtle elements, belonging to the seer, i.e., the liberated sage who attains the Supreme Brahman loses his distinction and disappears in Him. There names and forms are destroyed; and people speak of the Purusha only. Then he becomes partless and deathless (Pras. Up. VI.5).
Tadoko'dhikaranam: Topic 9 (Sutra 17)
The soul of the knower of the Saguna Brahman comes to the heart at the time of death and then goes out through the Sushumna Nadi
Tadoko'grajvalanam tatprakasitadvaro
vidyasamarthyattaccheshagatyanusmritiyogaccha
hardanugrihitah satadhikaya IV.2.17 (513)
When the soul of a knower of the Saguna Brahman is about to depart from the body, there takes place) a lighting up of the front of its (soul's) abode (viz., the heart); the door (of its egress) being illumined thereby; owing to the power of knowledge and the application of meditation to the way which is part of that (knowledge); the soul favoured by Him in the heart (viz., Brahman) (passes upward) by the one that exceeds a hundred (i.e., the hundred and first Nadi).
Rasmyadhikaranam: Topic 10 (Sutras 18-19)
The soul of one who knows Saguna Brahman follows
the rays of the sun after death and goes to Brahmaloka
Rasmyanusari IV.2.18 (514)
(The soul of a knower of the Saguna Brahman when he dies) follows the rays (of the sun).
Rasmi: the rays; Anusari: following.
The description of the progress of the released soul is continued.
Chhandogya Upanishad declares When he thus departs from this body, then he departs upwards by those very rays. By that moving upwards he reaches immortality (Chh. Up. VIII.6.5).
Dakshinayanadhikaranam: Topic 11 (Sutras 20-21)
Even if the knower of the Saguna Brahman dies in Dakshinayana,
he still goes to Brahmaloka
Ataschayane'pi dakshine IV.2.20 (516)
And for the same reason (the departed soul follows the rays) also during the sun's southern course.
Atah: for this very reason, therefore, for the same reason; Cha: and; Ayane: during the sun's course; Api: also, even; Dakshine: in the southern.
This Sutra is a corollary drawn from the preceding Sutra.
Section 3 (Sutras 518-533)
Introduction and Synopsis
Archiradyadhikaranam: Topic 1 (Sutra 1)
The path connected with the deities beginning with that of light
is the only path that leads to Brahmaloka
Archiradina tatprathiteh IV.3.1 (518)
On the path connected with light (the departed soul of the knower of Saguna Brahman travels to Brahmaloka after death), that being well-known (from the Sruti).
Archiradina: by the path of the rays, etc., by the rays of light and so on, on the path connected with deities, beginning with that of light; Tatprathiteh: that being well-known (from the Sruti).
It has been explained that up to the beginning of the way the departure is the same. In the last section it was stated that the knower of the Saguna Brahman travels to Devayana or the path of the gods to Brahmaloka. But different texts make different declarations about the way itself.
Vayvadhikaranam: Topic 2 (Sutra 2)
The departing soul reaches the deity of the year
and then the deity of the air
Vayumabdadaviseshaviseshabhyam IV.3.2 (519)
(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.
Vayum: the deity of the air; Abdat: from the deity of the year; Aviseshaviseshabhyam: because of non-specification and specification, because it is stated in general in one Sruti and in detail in another.
The description of the path of the gods is continued.
Tadidadhikaranam: Topic 3 (Sutra 3)
After reaching the deity identified with lightning,
the soul reaches the world of Varuna
Tadito'dhi varunah sambandhat IV.3.3 (520)
After (reaching) the deity of lightning (the soul reaches) Varuna, on account of the connection (between the two).
Taditah adhi: after the deity of lightning; Varunah: (comes) Varuna (rain god); Sambandhat: on account of connection.
The enumeration of the stations of the journey is continued.
Ativahikadhikaranam: Topic 4 (Sutras 4-6)
Light, etc., referred to in the text describing the path of the gods mean deities identified with light, etc., who conduct the soul
stage after stage till Brahmaloka is reached
Ativahikastallingat IV.3.4 (521)
(These are) deities conducting the soul (on the path of the gods), on account of indicatory marks to that effect.
Ativahikah: conductors, deities conducting the departed soul; Tad-lingat: on account of indicatory marks to that effect.
The description of the path of the gods is continued.
Karyadhikaranam: Topic 5 (Sutras 7-14)
The departed souls go by the path of gods to Saguna Brahman
Karyam baadarirasya gatyupapatteh IV.3.7 (524)
To the Karya Brahman or Hiranyagarbha or Saguna Brahman (the departed souls are led); (thus opines) the sage Baadari on account of the possibility of its being the goal (of their journey).
Karyam: the relative Brahman or Hiranyagarbha; Baadarih: the sage Baadari (holds); Asya: his; Gati-upapatteh: on account of the possibility of being the goal.
A discussion is now taken up whether the soul is conducted to the Nirguna Brahman or the Saguna Brahman.
Apratikalambanadhikaranam: Topic 6 (Sutras 15-16)
Only those who have taken recourse to the worship of Brahman
without a symbol attain Brahmaloka
Apratikalambanannayatiti baadarayana
ubhayathadoshattatkratuscha IV.3.15 (532)
Baadarayana holds that (the superhuman being) leads (to Brahmaloka only) those who do not take recourse to a symbol of Brahman in their meditation; there being no fault in the twofold relation (resulting from this opinion) and (it being construed on the doctrine) as is the meditation on that (i.e., Brahman) so does one become.
Apratikalambanat: those who do not have recourse to the symbols for the meditation of Brahman; Nayati: (the superhuman being) leads or takes; Iti Baadarayanah: so says Baadarayana; Ubhayatha: both ways; Adoshat: there being no defects; Tat-kratuh: as is the meditation on that, (so does one become); Cha: and.
The discussion commenced is Sutra 6, whether the soul is taken to the Supreme Brahman or the Saguna Brahman is concluded in this and the following Sutra.
Section 4 (Sutras 534-555)
Introduction and Synopsis
Sampadyavirbhavadhikaranam: Topic 1 (Sutras 1-3)
The liberated soul does not acquire anything new but only manifests its essential or true nature
Sampadyavirbhavah svena sabdat IV.4.1 (534)
(When the Jiva or the individual soul) has attained (the highest light) there is manifestation (of its own real nature) as we infer from the word 'own'.
Sampadya: having attained; Avirbhavah: there is manifestation; Svena sabdat: from the word 'own'. (Svena: by one's own; Sabdat: inferred from the word.)
The Chhandogya text says Now this serene and happy being, after having risen out of this body and having attained the highest light, manifests itself by its own nature (Chh. Up. VII.12.3).
Avibhagena drishtatvadhikaranam: Topic 2 (Sutra 4)
The released soul remains inseparable from the Supreme Soul
Avibhagena drishtatvat IV.4.4 (537)
(The Jiva in the state of release exists) as inseparable (from Brahman), because it is so seen from the scriptures.
Avibhagena: as inseparable; Drishtatvat: for it is so seen from the scriptures.
A doubt arises whether the individual soul in the state of emancipation exists as different from Brahman or as one with and inseparable from It.
Brahmadhikaranam: Topic 3 (Sutras 5-7)
Characteristics of the soul that has attained the Nirguna Brahman
Brahmena jaiminirupanyasadibhyah IV.4.5 (538)
(The released soul exists) as possessed of (the attributes of) Brahman; (thus) Jaimini (opines) on account of the reference etc.
Brahmena: as possessed of the attributes of Brahman; Jaiminih: Jaimini (holds); Upanyasadibhyah: on account of the reference etc.
The view of the sage Jaimini is stated in this connection.
Sankalpadhikaranam: Topic 4 (Sutras 8-9)
The soul which has attained the Saguna Brahman
effects its desire by mere will
Sankalpadeva tu tacchruteh IV.4.8 (541)
But by mere will (the liberated souls attain their purpose), because scriptures say so.
Sankalpat: by the exercise of will; Eva: only; Tu: but; Tat-sruteh: because Sruti says so.
The powers and privileges which a liberated soul acquires are stated here.
Abhavadhikaranam: Topic 5 (Sutras 10-14)
A liberated soul who has attained Brahmaloka can exist
with or without a body according to his liking
Abhavam baadariraha hyevam IV.4.10 (543)
There is absence (of body and organs, in the case of the liberated souls) (asserts) Baadari, for thus scripture says.
Abhavam: absence (of body and organs); Baadarih: the sage Baadari (asserts); Aha: (the Sruti) says; Hi: because; Evam: thus.
There follows a discussion whether the liberated soul possesses a body or not.
Pradipadhikaranam: Topic 6 (Sutras 15-16)
The liberated soul which has attained the Saguna Brahman
can animate several bodies at the same time
Pradipavadavesastatha hi darsayati IV.4.15 (548)
The entering (of the released soul into several bodies) like (the multiplication of) the flame of a lamp because thus the scripture declares.
Pradipavat: like the flame of a lamp; Avesah: entering, animating; Tatha: thus, so; Hi: because; Darsayati: the scripture shows (or declares).
This Sutra shows the possibility of the liberated soul of simultaneously possessing several bodies other than his own.
Jagadvyaparadhikaranam: Topic 7 (Sutras 17-22)
The liberated soul which has attained Brahmaloka
has all the lordly powers except the power of creation
Jagadvyaparavarjam prakaranadasannihitattvaccha IV.4.17 (550)
(The liberated soul attains all lordly powers) except the power of creation, etc., on account of (the Lord being) the subject matter (of all texts where creation, etc., are referred to) and (the liberated souls) not being mentioned (in that connection).
Jagadvyaparavarjam: except the power of creation, etc., Prakaranat: (on account of the Lord being) the subject matter, because of the general topic of the chapter; Asannihitattvat: on account of (liberated souls) not being mentioned on account of non-proximity; Cha: and. (Jagat: world; Vyapara: creation etc.; Varjam: excepted.)
The limitations of the released souls' power are stated here.
----------------------------------------------------------------
Section 1 (Sutras 478-496)
Introduction and Synopsis
Avrittyadhikaranam: Topic 1 (Sutras 1-2)
Atmatvopasanadhikaranam: Topic 2 (Sutra 3)
Pratikadhikaranam: Topic 3 (Sutra 4)
Brahmadrishtyadhikaranam: Topic 4 (Sutra 5)
Adityadimatyadhikaranam: Topic 5 (Sutra 6)
Asinadhikaranam: Topic 6 (Sutras 7-10)
Ekagratadhikaranam: Topic 7 (Sutra 11)
Aprayanadhikaranam: Topic 8 (Sutra 12)
Tadadhigamadhikaranam: Topic 9 (Sutra 13)
Itarasamsleshadhikaranam: Topic 10 (Sutra 14)
Anarabdhadhikaranam: Topic 11 (Sutra 15)
Agnihotradyadhikaranam: Topic 12 (Sutras 16-17)
Vidyajnanasadhanadhikaranam: Topic 13 (Sutra 18)
Itarakshapanadhikaranam: Topic 14 (Sutra 19)
Section 2 (Sutras 497-517)
Introduction and Synopsis
Vagadhikaranam: Topic 1 (Sutras 1-2)
Mano'dhikaranam: Topic 2 (Sutra 3)
Adhyakshadhikaranam: Topic 3 (Sutras 4-6)
Asrityupakramadhikaranam: Topic 4 (Sutra 7)
Samsaravyapadesadhikaranam: Topic 5 (Sutras 8-11)
Pratishedhadhikaranam: Topic 6 (Sutras 12-14)
Vagadilayadhikaranam: Topic 7 (Sutra 15)
Avibhagadhikaranam: Topic 8 (Sutra 16)
Tadoko'dhikaranam: Topic 9 (Sutra 17)
Rasmyadhikaranam: Topic 10 (Sutras 18-19)
Dakshinayanadhikaranam: Topic 11 (Sutras 20-21)
Section 3 (Sutras 518-533)
Introduction and Synopsis
Archiradyadhikaranam: Topic 1 (Sutra 1)
Vayvadhikaranam: Topic 2 (Sutra 2)
Tadidadhikaranam: Topic 3 (Sutra 3)
Ativahikadhikaranam: Topic 4 (Sutras 4-6)
Karyadhikaranam: Topic 5 (Sutras 7-14)
Apratikalambanadhikaranam: Topic 6 (Sutras 15-16)
Section 4 (Sutras 534-555)
Introduction and Synopsis
Sampadyavirbhavadhikaranam: Topic 1 (Sutras 1-3)
Avibhagena drishtatvadhikaranam: Topic 2 (Sutra 4)
Brahmadhikaranam: Topic 3 (Sutras 5-7)
Sankalpadhikaranam: Topic 4 (Sutras 8-9)
Abhavadhikaranam: Topic 5 (Sutras 10-14)
Pradipadhikaranam: Topic 6 (Sutras 15-16)
Jagadvyaparadhikaranam: Topic 7 (Sutras 17-22)
