3. Adhyaya 3 — Sadhana (Means)

[ Sutra 1.01 ]

॥ अथ तृतीयोऽध्यायः॥ ॐ तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् ॐ ॥ ३.१.१॥

Word by Word: tadantarapratipattau—With a view to obtaining a fresh body; raṃhati—goes; saṃpariṣvaktaḥ—enveloped (with subtle parts of the elements); praśnanirūpaṇābhyām—(so it is known) from the question and answer.

— Translation by Swami Gambhirananda — In the matter of obtaining the next one (ie., body), the individual soul moves out enveloped (by the subtle elements), for so it is known from the question and its solution.

— Translation by Swami Vireshwarananda — (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).

[ Sutra 1.02 ]

ॐ त्र्यात्मकत्वात्तु भूयस्त्वात् ॐ ॥ ३.१.२॥

Word by Word: tryātmakatvāt—On account of (water) consisting of three elements; tu—but; bhūyastvāt—on account of the preponderance (of water).

— Translation by Swami Gambhirananda — But the soul is not enveloped by water alone, since water has three components; water is mentioned because of its pre-ponderance.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 1.03 ]

ॐ प्राणगतेश्च ॐ ॥ ३.१.३॥

Word by Word: prāṇagateḥ—Because of the going of the sense-organs; ca—and.

— Translation by Swami Gambhirananda — And from the going out of the organs (it follows that the elements also move out).

— Translation by Swami Vireshwarananda — And because of the going of the organs (with the soul, the elements also accompany the soul).

[ Sutra 1.04 ]

ॐ अग्न्यादिगतिश्रुतेरिति चेन्न भाक्तत्वात् ॐ ॥ ३.१.४॥

Word by Word: agnyādigatiḥ—Entering into fire etc.; śruteḥ—from the scriptures; iti cet—if it be said; na—not so; bhāktatvāt—on account of its being so said in a secondary sense.

— Translation by Swami Gambhirananda — If it be objected (that the organs do not accompany the soul at the time of death) since the Upanishadic texts mention their entry into the (deities) Fire and others, then we say, not so, for that is said in a secondary sense.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 1.05 ]

ॐ प्रथमेऽश्रवणादिति चेन्न ता एव ह्युपपत्तेः ॐ ॥ ३.१.५॥

Word by Word: prathame—In the first of the oblations; aśravaṇāt—not being mentioned; iti cet—if it be said; na—not so; tāḥ eva—that only (i.e. water); hi—because; upapatteḥ—on account of the appropriateness;

— Translation by Swami Gambhirananda — If it be objected (that water does not come to be known as man), since it is not heard of in the first instance, then not so, for on logical grounds, water itself is meant.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 1.06 ]

ॐ अश्रुतत्वादिति चेन्नेष्टादिकारिणां प्रतीतेः ॐ ॥ ३.१.६॥

Word by Word: aśrutatvāt—On account of not being mentioned in the Sruti; iti cet—if it be said; na—not so; iṣṭādikāriṇām—the performers of sacrifices etc.; pratīteḥ—being understood.

— Translation by Swami Gambhirananda — If it be argued (that the soul does not depart enveloped by water) since it is not mentioned thus in the Upanishads, then not so, for it is perceived to be so in the case of those who perform sacrifices etc., (ie., it can be verified by what happens to the sacrificers).

— Translation by Swami Vireshwarananda — 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).

[ Sutra 1.07 ]

ॐ भाक्तं वाऽनात्मवित्त्वात् तथा हि दर्शयति ॐ ॥ ३.१.७॥

Word by Word: bhāktaṃ—In a secondary sense; vā—but; anātmavittvāt—on account of their (souls) not knowing the Self; tathā—so; hi—because; darśayati—(Sruti) declares.

— Translation by Swami Gambhirananda — Or rather the statement (that the souls become the food of gods) is made in a metaphorical sense on account of their non-realization of the Self. For the Upanishad shows the same.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 1.08 ]

ॐ कृतात्ययेऽनुशयवान् दृष्टस्मृतिभ्याम् ॐ ॥ ३.१.८॥

Word by Word: kṛtātyaye—On the exhaustion of (good) work; anuśayavān—possessed of residual Karma; dṛṣṭasmṛtibhyām—as is known from the Sruti and Smriti; yathā etam—as (it) went; anevam—differently; ca—and.

— Translation by Swami Gambhirananda — After the actions are exhausted, the soul returns together with (the residual) karma, as is known from the Upanishads and Smritis, along the path followed (by it) while going as also differently.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 1.09 ]

पाठभेद 3.1.8 and 9 combined ॐ यथेतमनेवं च ॐ ॥ ३.१.९॥

[ Sutra 1.10 ]

ॐ चरणादिति चेन्नोपलक्षणार्थेति कार्ष्णाजनिः ॐ ॥ ३.१.१०॥

Word by Word: caraṇāt—On account of conduct; iti cet—if it be said; na—not so; upalakṣaṇārthā—to denote indirectly; iti—thus; kārṣṇājiniḥ—Karshnajini (thinks).

— Translation by Swami Gambhirananda — If it be contended that (the soul gets its rebirth) owing to conduct (and not residual karma), then according to Karsnajini, it is not so, that (Upanishadic passage) being used suggestively (for residual karma).

— Translation by Swami Vireshwarananda — 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.

[ Sutra 1.11 ]

ॐ आनर्थक्यमिति चेन्न तदपेक्षत्वात् ॐ ॥ ३.१.११॥

Word by Word: ānarthakyam—Irreievancy; iti cet—if it be said; na—not so; tadapekṣatvāt—on account of dependence on that.

— Translation by Swami Gambhirananda — If it be objected that (in that case) conduct will cease to have any usefulness, then it is not so, because karma is dependent on that conduct.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 1.12 ]

ॐ सुकृतदुष्कृते एवेति तु बादरिः ॐ ॥ ३.१.१२॥

Word by Word: sukṛtaduṣkṛte—Good and evil work; eva—merely; iti—thus; bādariḥ—Badari.

— Translation by Swami Gambhirananda — But (the teacher) Badari thinks that good and bad works themselves are meant (by the word carana).

— Translation by Swami Vireshwarananda — But (conduct) is merely good and evil work ; thus (the sage) Badari (thinks).

[ Sutra 1.13 ]

ॐ अनिष्टादिकारिणामपि च श्रुतम् ॐ ॥ ३.१.१३॥

Word by Word: aniṣṭādikāriṇām—Of those who do not perform sacrifices etc.; api—even; ca—also; śrutam—is declared by the Sruti.

— Translation by Swami Gambhirananda — It is known from the Vedic texts that (the moon is the goal) even for the performers of unholy acts etc., as well.

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

[ Sutra 1.14 ]

ॐ संयमने त्वनुभूयेतरेषामारोहावरोहौ तद्गतिदर्शनात् ॐ ॥ ३.१.१४॥

Word by Word: saṃyamane—In the abode of Yama; tu—but; anubhūya—having experienced; atareṣām—of others (than the performers of sacrifices etc.); ārohāvarohau—the ascent and descent; tadgati darśanāt—such a passage being declared by the Sruti.

— Translation by Swami Gambhirananda — (Vedantin): But as for others (they have their descent) after suffering in the abode of Death; (thus occur their) ascent and descent, for their course is met with in the Upanishads.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 1.15 ]

ॐ स्मरन्ति च ॐ ॥ ३.१.१५॥

Word by Word: smaranti—The Smritis declare; ca—also.

— Translation by Swami Gambhirananda — And they mention this in the Smritis.

— Translation by Swami Vireshwarananda — The Smritis also declare (thus).

[ Sutra 1.16 ]

ॐ अपि सप्त ॐ ॥ ३.१.१६॥

Word by Word: api ca—Moreover; sapta—seven.

— Translation by Swami Gambhirananda — And (they are mentioned as) seven (hells in the Puranas).

— Translation by Swami Vireshwarananda — Moreover there are seven (hells).

[ Sutra 1.17 ]

ॐ तत्रापि च तद्व्यापारादविरोधः ॐ ॥ ३.१.१७॥

Word by Word: tatra—There; api—even; ca—and; tat-vyāpārāt—on account of his control; avirodhaḥ—there is no contradiction.

— Translation by Swami Gambhirananda — Since Death’s control extends even there, no contradiction can arise.

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

[ Sutra 1.18 ]

ॐ विद्याकर्मणोरिति तु प्रकृतत्वात् ॐ ॥ ३.१.१८॥

Word by Word: vidyākarmaṇoḥ—Of knowledge and work; iti—thus; tu—but; prakṛtatvāt—on account of their being the subject under discussion.

— Translation by Swami Gambhirananda — But (by the expression “of these two paths”) what is meant is “of knowledge (ie., meditation) and action”, for that is the topic under discussion.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 1.19 ]

ॐ न तृतीये तथोपलब्धेः ॐ ॥ ३.१.१९॥

Word by Word: na—not; tṛtīye—in the third; tathā—so; upalabdheḥ—it being seen.

— Translation by Swami Gambhirananda — (The specification about the number of oblations) is not applicable in the case of the third state, this being noticeable (in the Upanishad).

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

[ Sutra 1.20 ]

ॐ स्मर्यतेऽपि च लोके ॐ ॥ ३.१.२०॥

Word by Word: smaryate—Are recorded; api—also; ca—and; loke—in the world.

— Translation by Swami Gambhirananda — Moreover, it is seen (that creatures are born without the five oblations).

— Translation by Swami Vireshwarananda — And moreover (cases of birth without the completion of the five oblations) are recorded in the world.

[ Sutra 1.21 ]

ॐ दर्शनाच्च ॐ ॥ ३.१.२१॥

Word by Word: darśanāt—On account of observation; ca—also.

— Translation by Swami Vireshwarananda — Also on account of observation.

[ Sutra 1.22 ]

ॐ तृतीये शब्दावरोधः संशोकजस्य ॐ ॥ ३.१.२२॥

Word by Word: tṛtīya-śabda-avarodhaḥ—Inclusion in the third term; saṃśokajasya—of that which springs from moisture.

— Translation by Swami Gambhirananda — Life springing from moisture is included in the third term (plant life).

— Translation by Swami Vireshwarananda — The third term (i.e. plant life) includes that which springs from moisture.

[ Sutra 1.23 ]

ॐ स्मरणाच्च ॐ ॥ ३.१.२३॥

[ Sutra 1.24 ]

ॐ तत्स्वाभाव्यापत्तिरुपपत्तेः ॐ ॥ ३.१.२४॥

Word by Word: tat-sābhāvya-āpattiḥ—Attainment of a similarity of nature with them; upapatteḥ—being reasonable.

— Translation by Swami Gambhirananda — (The descending soul) attains similarity (with space, air, etc.,); for that is reasonable.

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

[ Sutra 1.25 ]

ॐ नातिचिरेण विशेषात् ॐ ॥ ३.१.२५॥

Word by Word: na—not; aticireṇa—in very long time; viśeṣāt—on account of the special declaration.

— Translation by Swami Gambhirananda — (The descent of the soul from one state to another takes place) not after long intervals, (as is known) on the authority of a specific statement (in the Upanishad).

— Translation by Swami Vireshwarananda — (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).

[ Sutra 1.26 ]

ॐ अन्याधिष्ठिते पूर्ववदभिलापात् ॐ ॥ ३.१.२६॥

Word by Word: anya-adhiṣṭhite—Into what is ruled by another; pūrvavat—as in the previous cases; abhilāpāt—for so the Sruti states.

— Translation by Swami Gambhirananda — As in the earlier stages, so also (in the later stages) the soul merely resides in paddy etc., that are already inhabited by other souls, for so it is declared.

— Translation by Swami Vireshwarananda — (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.

[ Sutra 1.27 ]

ॐ अशुद्धमिति चेन्न शब्दात् ॐ ॥ ३.१.२७॥

Word by Word: aśuddham—Unholy; iti cet—if it be said; na—not so; śabdāt—on account of scriptural authority.

— Translation by Swami Gambhirananda — If it be argued that rites (invoking killing of animals) are unholy, we say, no, since they are sanctioned by scriptures.

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

[ Sutra 1.28 ]

ॐ रेतः सिग्योगोऽथ ॐ ॥ ३.१.२८॥

Word by Word: retaḥ sika-yogo—Connection with one who performs the act of generation; atha—then.

— Translation by Swami Gambhirananda — Then (the soul) gets connected with an inseminator.

— Translation by Swami Vireshwarananda — Then (the soul gets) connected with him who performs the act of generation.

[ Sutra 1.29 ]

ॐ योनेः शरीरम् ॐ ॥ ३.१.२९॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु तृतीयाध्यायस्य प्रथमः पादः समाप्तः

Word by Word: yoneḥ—From the womb; śarīram—body.

— Translation by Swami Gambhirananda — From the womb (comes) a new body (for the descending soul).

— Translation by Swami Vireshwarananda — From the womb a (new) body (results).

[ Sutra 2.01 ]

ॐ सन्ध्ये सृष्टिराह हि ॐ ॥ ३.२.१॥

Word by Word: saṃdhye—In the intermediate stage (between waking and deep sleep, i.e. in the dream state); sṛṣṭiḥ—(there is real) creation; āha—(Sruti) says so; hi—because;

— Translation by Swami Gambhirananda — In the intermediate stage (of dream) occurs (real) creation; for the Upanishad says so.

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

[ Sutra 2.02 ]

ॐ निर्मातारं चैके पुत्रादयश्च ॐ ॥ ३.२.२॥

Word by Word: nirmātāraṃ—Creator; ca—and; ike—some (the followers of particular Sakhas of the Vedas); putrādayaḥ—sons etc.; ca—and;

— Translation by Swami Gambhirananda — And some (following a particular branch) consider the Self to be a creator (of things desired); and sons and others (are the objects desired).

— Translation by Swami Vireshwarananda — 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.

[ Sutra 2.03 ]

ॐ मायामात्रं तु कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात् ॐ ॥ ३.२.३॥

Word by Word: māyāmātraṃ—Mere illusion; tu—but; kārtsnyena—in toto; anabhivyaktasvarūpatvāt—on account of its nature not being manifest.

— Translation by Swami Gambhirananda — But the dream creation is a mere Maya, because of its nature of not being a complete manifestation of the totality of attributes (found in the wakeful state).

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

[ Sutra 2.04 ]

ॐ सूचकश्च हि श्रुतेः आचक्षते च तद्विदः ॐ ॥ ३.२.४॥

Word by Word: sūcakaḥ—Omen; ca—but; hi—for; śruteḥ—from the Sruti; ācakṣate—say; ca—also; tadvidaḥ—experts in dream-reading.

— Translation by Swami Gambhirananda — A dream is also an omen, for so it is known from the Upanishads and experts say so.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 2.05 ]

ॐ पराभिध्यानात्तु तिरोहितं ततो ह्यस्य बन्धविपर्ययौ ॐ ॥ ३.२.५॥

Word by Word: parābhidhyānāt—By meditation on the Supreme Lord; tu—but; tirohitam—that which is covered (by ignorance); tataḥ—from Him (the Lord); hi—for; asya—of the soul; bandhaviparyayau—bondage and its opposite, i.e. freedom.

— Translation by Swami Gambhirananda — From the meditation on the supreme Lord, however, becomes manifest that which remains obscured; because the soul’s bondage and freedom are derived from Him.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 2.06 ]

ॐ देहयोगाद्वासोऽपि ॐ ॥ ३.२.६॥

Word by Word: dehayogāt—From its connection with the body; vā—and; saḥ—that (the covering of its rulership); api—also.

— Translation by Swami Gambhirananda — Or rather that covering occurs also on account of connection with the body.

— Translation by Swami Vireshwarananda — And that (the covering of the soul’s rulership) also (results) from its connection with the body.

[ Sutra 2.07 ]

ॐ तदभावो नाडीषु तच्छ्रुतेः आत्मनि च ॐ ॥ ३.२.७॥

Word by Word: tat-abhāvaḥ—Absence of that (dreaming), in other words Sushupti; nāḍīṣu—in the nerves; ātmani ca—and in the self; tat-śruteḥ—as it is known from the Sruti;

— Translation by Swami Gambhirananda — The absence of that dream (ie., dreamless sleep) takes place in the nerves and the Self, as it is known to be so from the Upanishads

— Translation by Swami Vireshwarananda — 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.

[ Sutra 2.08 ]

ॐ अतः प्रबोधोऽस्मात् ॐ ॥ ३.२.८॥

Word by Word: ataḥ—Hence; prabodhaḥ—awakening; asmāt—from this.

— Translation by Swami Gambhirananda — For the same reason, the soul’s waking up is from this supreme Self.

— Translation by Swami Vireshwarananda — Hence the awakening from this (i.e. Brahman).

[ Sutra 2.09 ]

ॐ स एव तु कर्मानुस्मृतिशब्दविधिभ्यः ॐ ॥ ३.२.९॥

Word by Word: sa eva—The selfsame soul; tu—but; karma-anusmṛti-śabda-vidhibhyaḥ—on account of Karma, memory, scriptural authority, and precept.

— Translation by Swami Gambhirananda — But the very same soul returns from sleep because of the reasons of action, remembrance, scriptural authority and injunction.

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

[ Sutra 2.10 ]

ॐ मुग्धेऽर्थसम्पत्तिर्परिशेषात् ॐ ॥ ३.२.१०॥

Word by Word: mugdhe—In a swoon; ardhasaṃpattiḥ—partial attainment of the state of deep sleep; pariśeṣāt—as only alternative left.

— Translation by Swami Gambhirananda — In the case of one in swoon, there is only partial attainment (of the state of sleep), that being the last alternative.

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

[ Sutra 2.11 ]

ॐ न स्थानतोऽपि परस्योभयलिङ्गं सर्वत्र हि ॐ ॥ ३.२.११॥

Word by Word: na—Not; sthānataḥ—from (difference of) place; api—even; parasya—of Brahman; ubhayaliṅgaṃ—twofold characteristic; hi—because; sarvatra—throughout (the scriptures teach otherwise).

— Translation by Swami Gambhirananda — . Not even according to place can Brahman have a twofold characteristic, for everywhere (It is taught to be without attributes).

— Translation by Swami Vireshwarananda — 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).

[ Sutra 2.12 ]

ॐ न भेदादिति चेन्न प्रत्येकमतद्वचनात् ॐ ॥ ३.२.१२॥

Word by Word: na—Not; bhedāt—on account of difference (being taught in the scriptures); iti cet—if it be said; na—not so; pratyekam—with respect to each; atadvacanāt—because of the declaration of the opposite of that.

— Translation by Swami Gambhirananda — If it be argued that (Brahman cannot have only one characteristic), on account of differences (met with in the scriptures), (we say that) it is not so, because the scriptures negate each of these differences individually.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 2.13 ]

ॐ अपि चैवमेके ॐ ॥ ३.२.१३॥

Word by Word: api ca—Moreover; evam—thus; eke—some.

— Translation by Swami Gambhirananda — Moreover, the followers of certain branches declare thus.

— Translation by Swami Vireshwarananda — Moreover some (teach) thus.

[ Sutra 2.14 ]

ॐ अरूपवदेव हि तत्प्रधानत्वात् ॐ ॥ ३.२.१४॥

Word by Word: arūpavat—Formless; eva—only; hi—verily; tat-pradhānatvāt—on account of that being the main purport.

— Translation by Swami Gambhirananda — . Brahman is only formless to be sure, for that is the dominant note (of the Upanishadic teaching).

— Translation by Swami Vireshwarananda — Verily Brahman is only formless on account of that being the main purport (of all texts about Brahman).

[ Sutra 2.15 ]

ॐ प्रकाशवच्चावैयर्थ्यम् ॐ ॥ ३.२.१५॥

Word by Word: prakāśavat—Like light; ca—and; avaiyarthyāt—not being purportless.

— Translation by Swami Gambhirananda — And like light, Brahman can (be assumed to) have different appearances, so that the scriptures may not become purportless

— Translation by Swami Vireshwarananda — 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.

[ Sutra 2.16 ]

ॐ आह च तन्मात्रम् ॐ ॥ ३.२.१६॥

Word by Word: āha—Declares; ca—and; tat-mātram—that (i.e. intelligence) only.

— Translation by Swami Gambhirananda — The Upanishad also declares Brahman to be Consciousness alone.

— Translation by Swami Vireshwarananda — And (the scripture) declares (that Brahman is) that (i.e. intelligence) only.

[ Sutra 2.17 ]

ॐ दर्शयति चाथोऽपि स्मर्यते ॐ ॥ ३.२.१७॥

Word by Word: darśayati—(Scripture) shows; ca—also; atho—thus; api—also; smaryate—(it is) stated by the Smritis.

— Translation by Swami Gambhirananda — Moreover, the Vedas reveal this; likewise this is mentioned in the Smritis also.

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

[ Sutra 2.18 ]

ॐ अत एव चोपमा सूर्यकादिवत् ॐ ॥ ३.२.१८॥

Word by Word: ata eva—Therefore; ca—also; copamā—comparison; sūryakādivat—like the images of the sun etc.

— Translation by Swami Gambhirananda — Hence also are the illustrations of the sun’s reflection etc.

— Translation by Swami Vireshwarananda — Therefore also (with respect to Brahman we have) comparisons like the images of the sun etc.

[ Sutra 2.19 ]

ॐ अम्बुवदग्रहणात्तु न तथात्वम् ॐ ॥ ३.२.१९॥

Word by Word: ambuvat—Like water; agrahaṇāt—not being experienced; tu—but; na—no; tathātvam—similarity.

— Translation by Swami Gambhirananda — But that kind of parallelism is inapplicable as nothing is perceived to be similar to water.

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

[ Sutra 2.20 ]

ॐ वृद्धिह्रासभाक्त्वमन्तर्भावात् उभयसामञ्जस्यादेवम् ॐ ॥ ३.२.२०॥

Word by Word: vṛddhi-hrāsa-bhāktvam—Participating in the increase and decrease; antarbhāvāt—on account of its being inside; ubhaya-sāmañjasyāt—on account of the similarity in the two cases; evam—thus.

— Translation by Swami Gambhirananda — Since Brahman has entered into the limiting adjuncts, It seems to participate in their increase and decrease. The illustration is apt since the illustration and thing illustrated have propriety from this point of view.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 2.21 ]

ॐ दर्शनाच्च ॐ ॥ ३.२.२१॥

Word by Word: darśanāt—On account of scriptural instruction; ca—and.

— Translation by Swami Gambhirananda — . And (this is also) in accordance with (the Vedic) revelation.

— Translation by Swami Vireshwarananda — And on account of scriptural instruction.

[ Sutra 2.22 ]

ॐ प्रकृतैतावत्त्वं हि प्रतिषेधति ततो ब्रवीति च भूयः ॐ ॥ ३.२.२२॥

Word by Word: prakṛta-etāvattvaṃ—What has been mentioned up to this; pratiṣedhati—denies; tato—than that; bhūyaḥ—something more; bravīti—says; ca—and.

— Translation by Swami Gambhirananda — The Upanishad certainly denies the limitation that is being dealt with and then speaks of something more.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 2.23 ]

ॐ तदव्यक्तमाह हि ॐ ॥ ३.२.२३॥

Word by Word: tat—That (Brahman); avyaktam—is not manifest; āha—(so the scripture) says; hi—for.

— Translation by Swami Gambhirananda — That Brahman is unmanifest, for the Upanishad says so.

— Translation by Swami Vireshwarananda — That (Brahman) is not manifest, for (so the scripture) says.

[ Sutra 2.24 ]

ॐ अपि संराधने प्रत्यक्षानुमानाभ्याम् ॐ ॥ ३.२.२४॥

Word by Word: api ca—And moreover; saṃrādhane—in perfect meditation (It is experienced); pratyakṣa-anumānābhyām—from the Sruti and Smriti.

— Translation by Swami Gambhirananda — Moreover, Brahman is realized in Samadhi, as is known from direct revelation and inference.

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

[ Sutra 2.25 ]

ॐ प्रकाशवच्चावैशेष्यं ॐ ॥ ३.२.२५॥

Word by Word: prakāśādivat—Like light etc.; ca—and; avaiśeṣyaṃ—(there is) no difference; prakāśaḥ—Brahman; ca—also; karmaṇi—in work; abhyāsāt—on account of repeated mention (in the Sruti).

— Translation by Swami Gambhirananda — . And the effulgent Self appears to be different during activity, as is the case with light etc.; yet (intrinsically) there is non-difference as is evident from repetition (of “That thou art”).

— Translation by Swami Vireshwarananda — 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).

[ Sutra 2.26 ]

पाठभेद 3.2.25 and 26 combined ॐ प्रकाशश्च कर्मण्यभ्यासात् ॐ ॥ ३.२.२६॥

[ Sutra 2.27 ]

ॐ अतोऽनन्तेन तथा हि लिङ्गम् ॐ ॥ ३.२.२७॥

Word by Word: ataḥ—Therefore; anantena—with the Infinite; tathā—thus; hi—for; liṅgam—(the scripture) indicates.

— Translation by Swami Gambhirananda — Hence (the individual gets) unity with the Infinite; for such is the indicatory mark (in the Upanishad).

— Translation by Swami Vireshwarananda — Therefore (the individual soul becomes one) with the Infinite ; for thus (the scripture) indicates.

[ Sutra 2.28 ]

ॐ उभयव्यपदेशात्तु अहिकुण्डलवत् ॐ ॥ ३.२.२८॥

Word by Word: ubhayavyapadeśāt—On account of both being taught; tu—but; ahikuṇḍalavat—like that between a serpent and its coils.

— Translation by Swami Gambhirananda — But since both difference and non-difference are mentioned, the relationship (between the supreme Self and the individual is) as that between the snake and its coil.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 2.29 ]

ॐ प्रकाशाश्रयवद्वा तेजस्त्वात् ॐ ॥ ३.२.२९॥

Word by Word: prakāśa-āśrayavat—Like light and its substratum; vā—or; tejastvāt—on account of both being luminous.

— Translation by Swami Gambhirananda — Or they are like light and its source, both being but effulgence.

— Translation by Swami Vireshwarananda — Or like (the relation of) light and its substratum, on account of both being luminous.

[ Sutra 2.30 ]

ॐ पूर्ववद्वा ॐ ॥ ३.२.३०॥

Word by Word: pūrvavat—As before; vā—or.

— Translation by Swami Gambhirananda — Or (the relationship between the individual and the supreme Self is) as already shown.

— Translation by Swami Vireshwarananda — Or (the relation between the two, i.e. Jiva and Brahman) is as given before.

[ Sutra 2.31 ]

ॐ प्रतिषेधाच्च ॐ ॥ ३.२.३१॥

Word by Word: pratiṣedhāt—On account of the denial; ca—and.

— Translation by Swami Gambhirananda — And on account of the denial.

— Translation by Swami Vireshwarananda — And on account of the denial.

[ Sutra 2.32 ]

ॐ परमतस्सेतून्मानसंबन्धभेदव्यपदेशेभ्यः ॐ ॥ ३.२.३२॥

Word by Word: param—Greater; ataḥ—than this (Brahman); setu-unmāna-saṃbandha-bheda-vyapadeśebhyaḥ—on account of terms denoting a bank, measure, connection, and difference.

— Translation by Swami Gambhirananda — There is some entity superior to this Brahman, because of the mention of embankment, measure, connection and difference.

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

[ Sutra 2.33 ]

ॐ दर्शनात् ॐ ॥ ३.२.३३॥

Word by Word: tu—But; sāmānyāt—on account of similarity.

— Translation by Swami Gambhirananda — But (the Self is referred to as an embankment) on account of similarity.

— Translation by Swami Vireshwarananda — But (Brahman is called a bank) on account of similarity.

[ Sutra 2.34 ]

ॐ बुद्ध्यर्थः पादवत् ॐ ॥ ३.२.३४॥

Word by Word: buddhyarthaḥ—For the sake of easy comprehension; pādavat—just like (four) feet.

— Translation by Swami Gambhirananda — For the sake of intellectual grasp (Brahman’s magnitude is spoken of) just like the feet (of the mind or of space), (or the quarters of the karsapana).

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

[ Sutra 2.35 ]

ॐ स्थानविशेषात्प्रकाशादिवत् ॐ ॥ ३.२.३५॥

Word by Word: sthānaviśeṣāt—On account of special places; prakāśādivat—like light etc.

— Translation by Swami Gambhirananda — (Connection and difference are mentioned about Brahman) from the point of view of limiting adjuncts, as in the case of light etc.

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

[ Sutra 2.36 ]

ॐ उपपत्तेश्च ॐ ॥ ३.२.३६॥

Word by Word: upapatteḥ—From reasoning; ca—and.

— Translation by Swami Gambhirananda — And because (such a position alone is) logically justifiable.

— Translation by Swami Vireshwarananda — And it is reasonable.

[ Sutra 2.37 ]

ॐ तथाऽन्यप्रतिषेधात् ॐ ॥ ३.२.३७॥

Word by Word: tathā—Similarly; anya-pratiṣedhāt—on account of the express denial of all other things.

— Translation by Swami Gambhirananda — Similarly from the denial of everything else (it follows that there is nothing but Brahman).

— Translation by Swami Vireshwarananda — Similarly on account of the express denial of all other things (there is nothing but Brahman).

[ Sutra 2.38 ]

ॐ अनेन सर्वगतत्वमायामयशब्दादिभ्यः ॐ ॥ ३.२.३८॥

Word by Word: anena—By this; sarvagatatvam—all-pervadingness; āyāmaśabdādibhyaḥ—as is known from scriptural statements etc. regarding (Brahman’s) extent.

— Translation by Swami Gambhirananda — Hereby (is established) the omnipresence (of the Self), (as is known) on the strength of (Upanishadic) words like extension and other sources (ie., Smriti and logic).

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

[ Sutra 2.39 ]

ॐ फलमत उपपत्तेः ॐ ॥ ३.२.३९॥

Word by Word: phalam—Fruits of actions; ataḥ—from Him; upapatteḥ—for that is reasonable.

— Translation by Swami Gambhirananda — The fruit of action is from Him, this being the logical position.

— Translation by Swami Vireshwarananda — From Him (the Lord) are the fruits of actions ; for that is reasonable.

[ Sutra 2.40 ]

ॐ श्रुतत्वाच्च ॐ ॥ ३.२.४०॥

Word by Word: śrutatvāt—Because the scripture so teaches; ca—and.

— Translation by Swami Gambhirananda — (God is the ordainer of results) for the further reason that the Upanishads say so.

— Translation by Swami Vireshwarananda — And because the scripture so teaches.

[ Sutra 2.41 ]

ॐ धर्मं जैमिनिः अत एव ॐ ॥ ३.२.४१॥

Word by Word: dharmaṃ—Religious merits; jaiminiḥ—(sage) Jaimini; ata eva—for the same reasons.

— Translation by Swami Gambhirananda — For these very reasons Jaimini considers virtuous deeds to be the yielder of results.

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

[ Sutra 2.42 ]

ॐ पूर्वं तु बादरायणो हेतुव्यपदेशात् ॐ ॥ ३.२.४२॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु तृतीयाध्यायस्य द्वितीयः पादः समाप्तः

Word by Word: pūrvam—The former (i.e. the Lord); tu—but; bādarāyaṇaḥ—Badarayana; hetu-vyapadeśāt—on account of His being declared to be the cause (of the actions even).

— Translation by Swami Gambhirananda — But Badarayana considers the earlier One (viz., God) (as the bestower of results), because He is mentioned as the cause of even action.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.01 ]

ॐ सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात् ॐ ॥ ३.३.१॥

Word by Word: sarva-vedānta-pratyayam—Described in the various Vedanta texts; codanādi-aviśeṣāt—on account of non-difference as regards injunction etc. (i.e. connection, form and name).

— Translation by Swami Gambhirananda — Any (particular) conception for meditation (vijnana) imparted in all the Upanishads is the same on account of the sameness of the injunction etc.

— Translation by Swami Vireshwarananda — (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).

[ Sutra 3.02 ]

ॐ भेदान्नेति चेदेकस्यामपि ॐ ॥ ३.३.२॥

Word by Word: bhedāt—On account of difference na—not; iti cet—if it be said; na—not so; ekasyāmapi—even in the same (Vidya).

— Translation by Swami Gambhirananda — If it be said that the vijnanas cannot be the same owing to the difference in details, then not so, for difference can occur even in the same vijnana.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.03 ]

ॐ स्वाध्यायस्य तथात्वेन हि समाचारेऽधिकाराच्च ॐ ॥ ३.३.३॥

Word by Word: svādhyāyasya—Of the study of the Vedas; tathātvena—as being such; iti—because; samācāre—in the Samachara (a book of that name); adhikārāt—on account of the qualification; ca—and; savavat—like that of the (seven) oblations (viz. Saurya etc.); ca—and; tanniyamaḥ—that rule.

— Translation by Swami Gambhirananda — The rite of carrying fire on the head is an appendage of Vedic study, because it is stated to be so in the Samachara and also because of competence. And that regulation is like that about libations.

— Translation by Swami Vireshwarananda — (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.).

[ Sutra 3.04 ]

पाठभेद + समाचारेऽधिकाराच्च सववच्च तन्नियमः ॐ सलिलवच्च तन्नियमः ॐ ॥ ३.३.४॥

[ Sutra 3.05 ]

ॐ दर्शयति च ॐ ॥ ३.३.५॥

Word by Word: darśayati—Instructs; ca—also.

— Translation by Swami Gambhirananda — . Moreover, (the scripture) reveals (this fact).

— Translation by Swami Vireshwarananda — (The scripture) also instructs thus.

[ Sutra 3.06 ]

ॐ उपसंहारोऽर्थाभेदाद्विधिशेषवत्समाने च ॐ ॥ ३.३.६॥

Word by Word: upasaṃhāraḥ—Combination; arthābhedāt—since there is no difference in the object of meditation; vidhiśeṣavat—like the subsidiary rites of a main sacrifice; samāne ca—and in the Upasanas of the same class.

— Translation by Swami Gambhirananda — And in similar meditations (all) the traits are to be combined, for there is no difference in application like the subsidiaries of an injunction.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.07 ]

ॐ अन्यथात्वं च शब्दादिति चेन्नाविशेषात् ॐ ॥ ३.३.७॥

Word by Word: anyathātvaṃ—There is difference; śabdāt—on account of (difference in) texts; iti cet—if it be said; na—not so; aviśeṣāt—on account of non-difference (as regards essentials).

— Translation by Swami Gambhirananda — If it be said that the (Udgitha) meditations (in the Chandogya and Brihadaranyaka Upanishads) are different on account of the difference of (texts), then not so, for there is no difference.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.08 ]

ॐ न वा प्रकरणभेदात्परोवरीयस्त्वादिवत् ॐ ॥ ३.३.८॥

Word by Word: na vā—Rather not; prakaraṇa-bhedāt—on account of difference in subject-matter; parovarīyastvādivat—even as (the meditation on the Udgitha) as the highest and greatest (Brahman) (is different).

— Translation by Swami Gambhirananda — Rather not owing to a difference of subject-matter even as in such cases as (meditation on the Udgitha as) possessed of the quality of being higher than the high, (greater than the great).

— Translation by Swami Vireshwarananda — 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.).

[ Sutra 3.09 ]

ॐ संज्ञातश्चेत्तदुक्तमस्ति तु तदपि ॐ ॥ ३.३.९॥

Word by Word: saṃjñātaḥ—On account of the name (being same); cet— if; tat—it; uktam—has already been answered; asti—exists; tu—but; tat—that; api—even.

— Translation by Swami Gambhirananda — If from the sameness of name, (the two meditations are held to be the same), that has already been answered. But that (sameness of name) is met with (even with regard to things quite different).

— Translation by Swami Vireshwarananda — 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.

[ Sutra 3.10 ]

ॐ प्राप्तेश्च समञ्जसम् ॐ ॥ ३.३.१०॥

Word by Word: vyāpteḥ—Because (Om) extends (over the whole of the Vedas); ca—and; samañjasam—is appropriate.

— Translation by Swami Gambhirananda — Since Om pervades all the Vedas, it is appropriate to qualify it by the word Udgitha.

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

[ Sutra 3.11 ]

ॐ सर्वाभेदादन्यत्रेमे ॐ ॥ ३.३.११॥

Word by Word: sarvābhedāt—On account of non-difference everywhere; anyatra—in the other places; ime—these qualities (are to be inserted).

— Translation by Swami Gambhirananda — All (the meditations on Prana) being the same, these traits (found here in one) are to be added elsewhere.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.12 ]

ॐ आनन्दादयः प्रधानस्य ॐ ॥ ३.३.१२॥

Word by Word: ānandādayaḥ—Bliss and other attributes; pradhānasya—of the subject (i.e. Brahman).

— Translation by Swami Gambhirananda — Bliss and other characteristics of the principal entity (ie., Brahman) are to be combined.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.13 ]

ॐ प्रियशिरस्त्वाद्यप्राप्तिरुपचयापचयौ हि भेदे ॐ ॥ ३.३.१३॥

Word by Word: priyaśirastvādi—(Qualities like) joy being Its head etc.; aprāptiḥ—are not to be taken everywhere; upacayāpacayau—increase and decrease; hi—because; bhede—(are possible) in difference.

— Translation by Swami Gambhirananda — Attributes such as having joy as the head and so on are not to be added everywhere, since (they have) degrees of intensity and feebleness, (which are) possible in a context of difference (ie., duality).

— Translation by Swami Vireshwarananda — (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).

[ Sutra 3.14 ]

ॐ इतरे त्वर्थसामान्यात् ॐ ॥ ३.३.१४॥

Word by Word: itare—Other attributes; tu—but; arthasāmānyāt—on account of identity of purport.

— Translation by Swami Gambhirananda — But the other characteristics are to be understood everywhere on account of identity of purport.

— Translation by Swami Vireshwarananda — But other attributes (like Bliss etc. are to be combined) on account of identity of purport.

[ Sutra 3.15 ]

ॐ आध्यानाय प्रयोजनाभावात् ॐ ॥ ३.३.१५॥

Word by Word: ādhyānāya—For the sake of meditation; prayojana-abhāvāt—as there is no use.

— Translation by Swami Gambhirananda — What is mentioned in the Katha Upanishad is meant for deep meditation on Purusha, (and not for stating any gradation), as that serves no purpose.

— Translation by Swami Vireshwarananda — (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.

[ Sutra 3.16 ]

ॐ आत्मशब्दाच्च ॐ ॥ ३.३.१६॥

Word by Word: ātmaśabdāt—On account of the word ‘Self’; ca—and.

— Translation by Swami Gambhirananda — And (this must be the conclusion) on account of the use of the word Self.

— Translation by Swami Vireshwarananda — And on account of the word ‘Self.

[ Sutra 3.17 ]

ॐ आत्मगृहीतिरितरवदुत्तरात् ॐ ॥ ३.३.१७॥

Word by Word: ātmagṛhīti—The Supreme Self is meant; itaravat—as in other texts (dealing with creation); uttarāt—on account of the subsequent qualification.

— Translation by Swami Gambhirananda — The supreme Self is to be understood in the Aitareya Upanishad, just as elsewhere (in other texts about creation), on account of the subsequent qualification. (Or) The Self is to be understood (in the Chandogya Upanishad), just as in the other (Brihadaranyaka) Upanishad, because of the subsequent (instruction about identity).

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

[ Sutra 3.18 ]

ॐ अन्वयादिति चेत्स्यादवधारणात् ॐ ॥ ३.३.१८॥

Word by Word: anvayāt—Because of the context; iti cet—if it be said; syāt—it might be so; avadhāraṇāt—on account of the definite statement.

— Translation by Swami Gambhirananda — If it be objected that it follows from the trend of the sentences that the Supreme Self is not meant, (the reply is that) it must be so because of the definite statement (that the Self alone existed in the beginning). (Or) If it be argued that the rule about the conformity of the commencement and the conclusion leads to the idea that the Self is not meant, then we say that it must be so because of the definite statement.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.19 ]

ॐ कार्याख्यानादपूर्वम् ॐ ॥ ३.३.१९॥

Word by Word: kāryākhyānāt—On account, of being a restatement of an act (already enjoined by the Smriti); apūrvam—what has not been so enjoined elsewhere.

— Translation by Swami Gambhirananda — Since acamana is mentioned as a duty already recognized, it occurs (in the Upanishad) in connection with a fresh injunction (of meditation on Prana).

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.20 ]

ॐ समान एवञ्चाभेदात् ॐ ॥ ३.३.२०॥

Word by Word: samāne—In the same Sakha; evam—(it is) like this; ca—also; abhedāt—on account of non-difference.

— Translation by Swami Gambhirananda — (The meditations) in the same branch are similarly the same (and their traits are to be combined) because of the non-difference of the object.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.21 ]

ॐ संबन्धादेवमन्यत्रापि ॐ ॥ ३.३.२१॥

Word by Word: saṃbandhāt—On account of the connection; evam—like this; anyatra—in other cases; api—also.

— Translation by Swami Gambhirananda — Elsewhere also (in the case of meditation on Satya-Brahman), (the attributes have to be combined) as here (in the case of Sandilya-Vidya), on account of the very fact of connection (with the same object of meditation).

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.22 ]

ॐ न वा विशेषात् ॐ ॥ ३.३.२२॥

Word by Word: na vā—Rather not; viśeṣāt—on account of difference.

— Translation by Swami Gambhirananda — Rather they are not to be combined on account of a distinction.

— Translation by Swami Vireshwarananda — Rather not (so) on account of the difference (of abode).

[ Sutra 3.23 ]

ॐ दर्शयति च ॐ ॥ ३.३.२३॥

Word by Word: darśayati—(The scripture) declares; ca—also.

— Translation by Swami Gambhirananda — The scripture also indicates the same thing.

— Translation by Swami Vireshwarananda — (The scripture) also declares (that).

[ Sutra 3.24 ]

ॐ सम्भृतिद्युव्याप्त्यपि चातः ॐ ॥ ३.३.२४॥

Word by Word: saṃbhṛtiḥ—Supporting (the universe); dyuvyāptiḥ—pervading the sky; api—also; cātaḥ—and for the same reason (as in the previous Sutra).

— Translation by Swami Gambhirananda — And (the attributes of Brahman such as) possession of unchallenged powers and pervasion of heaven are also not to be added to other meditations for the same reason (of association with special abodes).

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.25 ]

ॐ पुरुषविद्यायामिव चेतरेषामनाम्नानात् ॐ ॥ ३.३.२५॥

Word by Word: puruṣavidyāyām-iva—As in the Purusha Vidya (of the Chhandogya); ca—and; itareṣām—of the others; anāmnānāt—not being mentioned (in the Taittiriya).

— Translation by Swami Gambhirananda — And the characteristics of the Purusha-Vidya are not to be added to the Taittiriyaka because they have not been recited there as it is done in the course of the Purusha-Vidya in other branches.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.26 ]

ॐ वेधाद्यर्थभेदात् ॐ ॥ ३.३.२६॥

Word by Word: vedhādi—Piercing etc.; arthabhedāt—because they have a different meaning.

— Translation by Swami Gambhirananda — Piercing etc., are not to be applied in meditation, since (the mantras of piercing etc., are) disparate in purport.

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

[ Sutra 3.27 ]

ॐ हानौ तूपायनशब्दशेषात् कुशाच्छन्दस्स्तुत्युपगानवत् तदुक्तम् ॐ ॥ ३.३.२७॥

Word by Word: hānau–Where (only) the discarding (of good and evil) is mentioned; tu—but; upāyana-śabdaśeṣatvāt—on account of the word ‘receiving’ being supplementary (to the word ‘discarding’); kuśā-cchandaḥ-stuti-upagānavat—as in the case of Kusas (sticks for keeping count of hymns) metres, praise, and recitation; tat—that; uktam—has been stated (by Jaimini).

— Translation by Swami Gambhirananda — (A man of knowledge gets rid of virtue and vice) at the time of death, since nothing remains to be attained. For thus it is that others (ie., the followers of the other branches) state.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.28 ]

ॐ साम्पराये तर्तव्याभावात् तथा ह्यन्ये ॐ ॥ ३.३.२८॥

Word by Word: sāṃparāye—At the time of death; tartavya-abhāvāt—there being nothing to be attained; tathā—so also; hi— for; anye—others.

— Translation by Swami Gambhirananda — (A man of knowledge gets rid of virtue and vice) at the time of death, since nothing remains to be attained. For thus it is that others (ie., the followers of the other branches) state.

— Translation by Swami Vireshwarananda — (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.

[ Sutra 3.29 ]

ॐ छन्दत उभयाविरोधात् ॐ ॥ ३.३.२९॥

Word by Word: chandataḥ—According to his liking; ubhaya-avirodhāt—on account of there being harmony between the two.

— Translation by Swami Gambhirananda — As there is no conflict between the two (ie., two texts, or cause and effect) on the admission that destruction results from voluntary effort, (therefore such effort must take place before death).

— Translation by Swami Vireshwarananda — (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).

[ Sutra 3.30 ]

ॐ गतेरर्थवत्त्वमुभयथाऽन्यथा हि विरोधः ॐ ॥ ३.३.३०॥

Word by Word: gateḥ—Of the soul’s journey (after death) along the path of the gods; arthavattvam—utility; ubhayathā—in two ways; anyathā—otherwise; hi—for; virodhaḥ—a contradiction.

— Translation by Swami Gambhirananda — The soul’s course after death must have purposefulness in two ways, for else it will lead to contradiction.

— Translation by Swami Vireshwarananda — (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.

[ Sutra 3.31 ]

उपपन्नस्तल्लक्षणार्थोपलब्धेः लोकवत् ॐ ॥ ३.३.३१॥

Word by Word: upapannaḥ—Is reasonable; tat-lakṣaṇārtha-upalabdheḥ—for the characteristics which render such journey possible are seen; lokavat—as in the world.

— Translation by Swami Gambhirananda — This (differentiation) is reasonable, for facts indicative of a soul’s journey are met with (in the case of meditation on the qualified Brahman alone), just as (much as such a difference is) met with in common life.

— Translation by Swami Vireshwarananda — (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.

[ Sutra 3.32 ]

ॐ अनियमः सर्वेषामविरोधश्शब्दानुमानाभ्याम् ॐ ॥ ३.३.३२॥

Word by Word: aniyamaḥ—(There is) no restriction; sarvāsām—(Devayana applies equally) to all (Vidyas of the Saguna Brahman); avirodhaḥ—there is non-contradiction; śabda-anumānābhyām—as is seen from the Sruti and Smriti.

— Translation by Swami Gambhirananda — (The journey of the souls along the path of the gods is) not restricted (to any particular meditation). It applies to all meditations (on the qualified Brahman). This involves no contradiction as is known from Upanishadic and Smriti texts (lit. direct text and inference).

— Translation by Swami Vireshwarananda — (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.

[ Sutra 3.33 ]

ॐ यावदधिकारमवस्थितिराधिकारिकाणाम् ॐ ॥ ३.३.३३॥

Word by Word: yāvat-adhikāram—So long as the mission is not fulfilled; avasthitiḥ—(there is corporeal) existence; ādhikārikāṇām—of those who have a mission to fulfil.

— Translation by Swami Gambhirananda — Those who have a mission to fulfil continue in the corporeal state as long as the mission demands it.

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

[ Sutra 3.34 ]

ॐ अक्षरधियां त्वविरोधः सामान्यतद्भावाभ्यामौपसदवत्तदुक्तम् ॐ ॥ ३.३.३४॥

Word by Word: akṣaradhiyāṃ—Of the conceptions of the (negative) attributes of the Immutable (Brahman); tu—but; avarodhaḥ—combination; sāmānyatadbhāvābhyām—on account of the similarity (of defining Brahman through denials) and the object (viz. Immutable Brahman) being the same; upasadavat—as in the case of the Upasad (offerings); tat—it; uktam—has been said (by Jaimini).

— Translation by Swami Gambhirananda — All the (negative) conceptions of the Immutable are to be combined, since the process of presentation is similar and the object dealt with is the same. This is just as it is in the case of the Upasad sacrifice, as has been shown by Jaimini.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.35 ]

ॐ इयदामननात् ॐ ॥ ३.३.३५॥

Word by Word: iyat-āmananāt—On account of describing as this much.

— Translation by Swami Gambhirananda — . The conceptions (in the Mundaka and Svetasvatara on the one hand and Katha on the other) are the same, on account of the mention of a particular limit.

— Translation by Swami Vireshwarananda — Because (the same thing) is described as such and such.

[ Sutra 3.36 ]

ॐ अन्तरा भूतग्रामवदिति चेत् तदुक्तम् ॐ ॥ ३.३.३६॥

Word by Word: antarā—As being innermost of all; bhūtagrāmavat—as in the case of the elements; svātmanaḥ—(teaching) of the same Self.

— Translation by Swami Gambhirananda — (The conception of the Self is the same in Brihadaranyaka III-iv-1 and III-v-1, since) one’s own Self is declared to be the inmost of all as in the case of the aggregate of elements. (Or - since one’s own Self is declared to be the inmost of all, just as it is shown to be the Self of all in Svetasvatara VI-11).

— Translation by Swami Vireshwarananda — The same Self (is taught) as being the innermost of all, as in the case of the elements.

[ Sutra 3.37 ]

ॐ अन्यथा भेदानुपपत्तिरितिचेन्नोपदेशवत् ॐ ॥ ३.३.३७॥

Word by Word: anyathā—Otherwise; bheda-anupapattiḥ—the repetition cannot be accounted for; iti cet—if it be said; na—not so; upadeśānta-ravat—like another instruction (in the Chhandogya).

— Translation by Swami Gambhirananda — If it be argued that unless difference be admitted the separate statements become illogical, the reply is that this is not so, for it can be like another instruction of this kind.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.38 ]

ॐ व्यतिहारो विशिंषन्ति हीतरव्रत् ॐ ॥ ३.३.३८॥

Word by Word: vyatihāraḥ—Reciprocity (of meditations); viśiṃṣanti—(the scriptures) prescribe (this); hi—for; itaravat—as in other cases.

— Translation by Swami Gambhirananda — There should be a reciprocal interchange as in the case of other traits; for so the readers (of the scriptures) recite distinctly.

— Translation by Swami Vireshwarananda — (There is) reciprocity (of meditation), for the;scriptures prescribe this, as in other cases.

[ Sutra 3.39 ]

ॐ सैव हि सत्यादयः ॐ ॥ ३.३.३९॥

Word by Word: sa eva—The same (Satya-Vidya); hi—because; satyādayaḥ—(attributes like) Satya etc.

— Translation by Swami Gambhirananda — Since the same Satya-Vidya is taught in both the places (of the Brihadaranyaka Upanishad), therefore traits like Satya have to be combined.

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

[ Sutra 3.40 ]

ॐ कामादितरत्र तत्र च आयतनादिभ्यः ॐ ॥ ३.३.४०॥

Word by Word: kāmādi—(True) desire etc.; itaratra—in the other; tatra—(those mentioned) in the other; ca—and; āyatanādibhyaḥ—on account of the abode etc.

— Translation by Swami Gambhirananda — Traits like (true) desire etc., (mentioned in the Chandogya) are to be added to the other (viz., Brihadaranyaka) and those mentioned there are to be added here, because of the (sameness of) abode etc.

— Translation by Swami Vireshwarananda — (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).

[ Sutra 3.41 ]

ॐ आदारादलोपः ॐ ॥ ३.३.४१॥

Word by Word: ādarāt—On account of the respect shown; alopaḥ—there can be no omission.

— Translation by Swami Gambhirananda — There can be no omission (of the performance of the Agnihotra to Prana) on account of the respect shown (in the Upanishad).

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

[ Sutra 3.42 ]

ॐ उपस्थितेस्तद्वचनात् ॐ ॥ ३.३.४२॥

Word by Word: upasthite—When food is served; ataḥ—from that; tat-vacanāt—so (the Sruti) declares.

— Translation by Swami Gambhirananda — 41. The Agnihotra is to be performed from that (food) itself when it is present, for such is the declaration (of the Upanishad).

— Translation by Swami Vireshwarananda — When food is served, from that (the Pranagnihotra is to be performed), for so (the Sruti) declares.

[ Sutra 3.43 ]

ॐ तन्निर्धारणार्थनियमस्तद्दृष्टेर्पृथग्ध्यप्रतिबन्धः फलम् ॐ ॥ ३.३.४३॥

Word by Word: tat-nirdhāraṇa-aniyamaḥ—No rule about the inviolability of that; tat-dṛṣṭeḥ—that being seen (from the Sruti); pṛthak—separate; hi—for; apratibandhaḥ—non-obstruction; phalam—result.

— Translation by Swami Gambhirananda — There is no obligatory rule about that (ie., the meditations becoming connected always with rites), for that is obvious from the Upanishad, inasmuch as a meditation has a separate result, consisting in the elimination of hindrance to a rite.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.44 ]

ॐ प्रदानवदेव हि तदुक्तम् ॐ ॥ ३.३.४४॥

Word by Word: pradānavat—As in the case of the offerings; eva—exactly; tat–that; uktam—has been stated.

— Translation by Swami Gambhirananda — (The meditations on Prana and Vayu or Air are to be kept apart) exactly as in the case of offerings, as that has been stated by Jaimini.

— Translation by Swami Vireshwarananda — (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).

[ Sutra 3.45 ]

ॐ लिङ्गभूयस्त्वात्तद्धि बलीयस्तदपि ॐ ॥ ३.३.४५॥

Word by Word: liṅga-bhūyastvāt—On account of the abundance of indicatory marks; tat—it (an indicatory mark); hi—for; balīyaḥ—is stronger; tat—that; api—also.

— Translation by Swami Gambhirananda — The fires (of the mind, speech, etc., of Agni-rahasya) do not form parts of any rite, on account of the abundance of indicatory marks; for these marks are stronger than the context. That also was said by Jaimini.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.46 ]

ॐ पूर्वविकल्पः प्रकरणात्स्यात्क्रियामानसवत् ॐ ॥ ३.३.४६॥

Word by Word: pūrva-vikalpaḥ—Alternative forms of the one mentioned first; prakaraṇāt—on account of the context; syāt—ought to be; kriyā—part of the sacrifice; mānasavat—like the imaginary drink.

— Translation by Swami Gambhirananda — On the strength of the context, the conceptual fires are to be used alternatively for the actual fire enjoined earlier. They constitute some rite like the imaginary drinking (of Soma juice).

— Translation by Swami Vireshwarananda — (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.

[ Sutra 3.47 ]

ॐ अतिदेशाच्च ॐ ॥ ३.३.४७॥

Word by Word: atideśāt—On account of the extension (of the attributes of the first to these fires); ca—and.

— Translation by Swami Gambhirananda — And (this conclusion is supported) by the fact of extended application.

— Translation by Swami Vireshwarananda — And on account of the extension (of the attributes of the actual fire to these imaginary fires).

[ Sutra 3.48 ]

ॐ विद्यैव तु निर्धारणात् ॐ ॥ ३.३.४८॥

Word by Word: vidyā—Vidya; eva—indeed; tu—but; nirdhāraṇāt—because (the Sruti) asserts it.

— Translation by Swami Gambhirananda — The fires rather constitute only a meditation, for so it is determined (in the Vedas).

— Translation by Swami Vireshwarananda — But (the fires) rather form a Vidya, because (the Sruti) asserts it.

[ Sutra 3.49 ]

ॐ दर्शनाच्च ॐ ॥ ३.३.४९॥

Word by Word: darśanāt—Because (of the indicatory marks) seen; ca—and.

— Translation by Swami Gambhirananda — And owing to the indicatory mark met with.

— Translation by Swami Vireshwarananda — And because (of the indicatory marks) seen.

[ Sutra 3.50 ]

ॐ श्रुत्यादिबलीयस्त्वाच्च न बाधः ॐ ॥ ३.३.५०॥

Word by Word: śrutyādi-balīyastvāt—Because of the greater force of the Sruti etc. (i.e. indicatory mark and syntactical connection); ca—and; na bādhaḥ—cannot be refuted.

— Translation by Swami Gambhirananda — . Moreover, the view (that the fires constitute a meditation) cannot be set aside owing to the greater authority of express statement etc.,

— Translation by Swami Vireshwarananda — 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.

[ Sutra 3.51 ]

ॐ अनुबन्धादिभ्यः ॐ ॥ ३.३.५१॥

Word by Word: anubandhādibhyaḥ—From the connection and soon (extension etc.); prajñāntara-pṛthaktvavat—even as other Vidyas are separate; dṛṣṭaḥ—(it is) seen; ca—and; tat-uktam—this has been said (by Jaimini).

— Translation by Swami Gambhirananda — On account of being linked up with the mind and such other reasons, the mental fires are independent even as other meditations are. And it is seen that the sacrifices are treated as independent (irrespective of their context), as was pointed out by Jaimini.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.52 ]

ॐ प्रज्ञान्तरपृथक्त्ववद्दृष्टिश्च तदुक्तम् ॐ ॥ ३.३.५२॥

Word by Word: anubandhādibhyaḥ—From the connection and soon (extension etc.); prajñāntara-pṛthaktvavat—even as other Vidyas are separate; dṛṣṭaḥ—(it is) seen; ca—and; tat-uktam—this has been said (by Jaimini).

— Translation by Swami Gambhirananda — On account of being linked up with the mind and such other reasons, the mental fires are independent even as other meditations are. And it is seen that the sacrifices are treated as independent (irrespective of their context), as was pointed out by Jaimini.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.53 ]

ॐ न सामान्यादप्युपलब्धेर्मृत्युवन्नहि लोकापत्तिः ॐ ॥ ३.३.५३॥

Word by Word: na—Not; sāmānyāt-api—in spite of the resemblance; upalabdheḥ—for it is seen; mṛtyuvat—as in the case of death; na hi lokāpattiḥ—for the world does not become (fire because of certain resemblances).

— Translation by Swami Gambhirananda — . Not even on the ground of similarity can the mental fires become subservient to rites, since they are noticed to serve human needs, just as it is in the case of death; for the world does not become fire just because of a similarity.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.54 ]

ॐ परेण च शब्दस्य ताद्विध्यं भूयस्त्वात्त्वनुबन्धः ॐ ॥ ३.३.५४॥

Word by Word: pareṇa—From the- subsequent (Brahmana); ca—and; śabdasya—of the text; tādvidhyam—the fact of being such; bhūyastvāt—on account of the abundance; tu—but; anubandhaḥ—connection

— Translation by Swami Gambhirananda — From the subsequent Brahmana text also it is known that the scripture has that (prescription of a meditation) in view; but the connection with fire occurs because of the abundance of the attributes of fire that have to be imagined here.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.55 ]

ॐ एक आत्मनः शरीरे भावात् ॐ ॥ ३.३.५५॥

Word by Word: eka—Some (deny); ātmanaḥ—(the existence) of an Atman (besides the body); śarīre (suti?) bhāvāt—(for It) exists (only) when there is a body.

— Translation by Swami Gambhirananda — Some deny the existence of the soul, its existence being dependent on the existence of the body.

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

[ Sutra 3.56 ]

ॐ व्यतिरेकस्तद्भावभावित्वान्न तूपलब्धिवत् ॐ ॥ ३.३.५६॥

Word by Word: vyatirekaḥ—Separateness; tadbhāva-abhāvitvāt—for (consciousness) does not exist even when there is the body; na—not (so); tu—but; upalabdhivat—as in the case of cognition.

— Translation by Swami Gambhirananda — But this is not so; there is a distinction (between the soul and the body) because consciousness may not exist even when the body exists, as it is in the case of perception.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 3.57 ]

ॐ अङ्गावबद्धास्तु न शाखासु हि प्रतिवेदम् ॐ ॥ ३.३.५७॥

Word by Word: aṅgāvabaddhāḥ—(Upasanas) connected with parts (of sacrificial acts); tu—but; na—not; śākhāsu—to (particular) Sakhas; hi—because; prativedam—in each Veda.

— Translation by Swami Gambhirananda — But the meditations connected with the accessories of rites are not to be confined to the branches of the Vedas in which they obtain, for they are to be adopted in all the (branches of the) Vedas.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.58 ]

ॐ मन्त्रादिवद्वाऽविरोधः ॐ ॥ ३.३.५८॥

Word by Word: mantrādivat—Like Mantras etc.; vā—or else; avirodhaḥ—is no contradiction.

— Translation by Swami Gambhirananda — Or rather (they are to be adopted in other branches) like the mantas; (and thus) there is no contradiction.

— Translation by Swami Vireshwarananda — Or else like Mantras etc. there is no contradiction (here).

[ Sutra 3.59 ]

ॐ भूम्नः क्रतुवज्ज्यायस्त्वं तथा च दर्शयति ॐ ॥ ३.३.५९॥

Word by Word: bhūmnaḥ—On the entire form; kratuvat—as in the case of sacrifice; jyāyastvaṃ—importance; tathā—so; hi—for; darśayati—(the Sruti) shows.

— Translation by Swami Gambhirananda — The meditation on the whole is of greater importance just as in the case of sacrifices. For so the Upanishad shows.

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

[ Sutra 3.60 ]

ॐ नानाशब्दादिभेदात् ॐ ॥ ३.३.६०॥

Word by Word: nānā—Different; śabdādi-bhedāt—owing to difference of words etc.

— Translation by Swami Gambhirananda — The meditations are different when there is a difference in terminology etc.

— Translation by Swami Vireshwarananda — (Various Vidyas like the Sandilya, Dahara, etc. are) different owing to difference of words etc.

[ Sutra 3.61 ]

ॐ विकल्पो विशिष्टफलत्वात् ॐ ॥ ३.३.६१॥

Word by Word: vikalpaḥ—Option; aviśiṣṭa-phalatvāt—on account of (all Vidyas) having the same result.

— Translation by Swami Gambhirananda — Any one meditation (can be accepted as) an alternative for other meditations, because their result is the same.

— Translation by Swami Vireshwarananda — There is option (with respect to the several Vidyas), because the result (of all the Vidyas) is the same.

[ Sutra 3.62 ]

ॐ काम्यास्तु यथाकामं समुच्चीयेरन्न वा पूर्वहेत्वभावात् ॐ ॥ ३.३.६२॥

Word by Word: kāmyāḥ—Vidyas for particular desires; tu—but; yathākāmaṃ—according to one’s desire; samuccīyeran—one may combine; na vā—or not; pūrva-hetu-abhāvāt—on account of the absence of the preceding reason.

— Translation by Swami Gambhirananda — As for the meditations (based on symbols and) undertaken for fulfilment of worldly desires, they may be either combined or not combined according to one’s option, since the previous reason (of sameness of result) does not exist.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 3.63 ]

ॐ अङ्गेषु यथाश्रयभावः ॐ ॥ ३.३.६३॥

Word by Word: aṅgeṣu—With regard (to meditations) connected with members (of sacrificial acts); yathā-śraya-bhāvaḥ—it is as with (the members) with which they are connected.

— Translation by Swami Gambhirananda — In the case of the meditations based on the subsidiaries (of rites), their position is the same as of their bases.

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

[ Sutra 3.64 ]

ॐ शिष्टेश्च ॐ ॥ ३.३.६४॥

Word by Word: śiṣṭeḥ—From the injunction of the Sruti; ca—and.

— Translation by Swami Gambhirananda — (The meditations are to be combined), also because they are enjoined (in the Vedas).

— Translation by Swami Vireshwarananda — And from the injunction of the Sruti.

[ Sutra 3.65 ]

ॐ समाहारात् ॐ ॥ ३.३.६५॥

— Translation by Swami Gambhirananda — (The meditations are to be combined) because of the (indicatory mark of the) rectification (of one with the help of another).

— Translation by Swami Vireshwarananda — On account of the rectification.

[ Sutra 3.66 ]

ॐ गुणसाधारण्यश्रुतेश्च ॐ ॥ ३.३.६६॥

Word by Word: guṇa-sādhāraṇya-śruteḥ—From the Sruti declaring the feature ‘Om’ as being common to all the Vedas; ca—and.

— Translation by Swami Gambhirananda — And from the Upanishadic declaration that Om, which is a accessory of the Vedic rites is common to all the Vedas, (it follows that the meditations based on it must co-exist).

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

[ Sutra 3.67 ]

ॐ न वा तत्सहभावश्रुतेः ॐ ॥ ३.३.६७॥

Word by Word: na vā—Rather not; tatsahabhāva-aśruteḥ—their correlation not being mentioned by the Sruti.

— Translation by Swami Gambhirananda — (The meditations are) rather not to be combined, since the Upanishads do not declare this.

— Translation by Swami Vireshwarananda — (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.

[ Sutra 3.68 ]

ॐ दर्शनाच्च ॐ ॥ ३.३.६८॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु तृतीयाध्यायस्य तृतीयः पादः समाप्तः

Word by Word: darśanāt—Because the Sruti says so; ca—and.

— Translation by Swami Gambhirananda — And (there is no obligation about combination) since the Upanishad shows (contrariwise).

— Translation by Swami Vireshwarananda — And because the Sruti says so.

[ Sutra 4.01 ]

ॐ पुरुषार्थोऽतः शब्दादिति बादरायणः ॐ ॥ ३.४.१॥

Word by Word: puruṣārthaḥ—Purpose of man; ataḥ—from this; śabdāt—from the scriptures; iti—thus (says); bādarāyaṇaḥ—Badarayana.

— Translation by Swami Gambhirananda — Badarayana thinks that liberation results from this (knowledge of the Self), (as presented in the Upanishads), because the Vedic texts declare so.

— Translation by Swami Vireshwarananda — From this (results) the purpose of man, because of the scriptures ; thus (says) Badarayana.

[ Sutra 4.02 ]

ॐ शेषत्वात्पुरुषार्थवादो यथाऽन्येष्विति जैमिनिः ॐ ॥ ३.४.२॥

Word by Word: śeṣatvāt—On account of being supplementary (to sacrificial acts); puruṣa-arthavādaḥ—are mere praise of the agent; yathā—even as; anyeṣu—in other cases; iti—thus (says) jaiminiḥ—Jaimini.

— Translation by Swami Gambhirananda — Jaimini thinks that since the Self holds a subservient position in rites etc., the mention of the result of knowledge is (merely) in glorification of the agent, as is the case elsewhere.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 4.03 ]

ॐ आचारदर्शनात् ॐ ॥ ३.४.३॥

Word by Word: ācāra-darśanāt—Because of the conduct found (from the scriptures).

— Translation by Swami Gambhirananda — (This is confirmed) on the strength of what is revealed about the behaviour (of the knowers of Brahman).

— Translation by Swami Vireshwarananda — Because we find (from the scriptures such) conduct (of men of realization).

[ Sutra 4.04 ]

ॐ तच्छ्रुतेः ॐ ॥ ३.४.४॥

Word by Word: tat-chruteḥ—Because the scriptures directly declare that.

— Translation by Swami Gambhirananda — (This is so) because the Upanishad declares this.

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

[ Sutra 4.05 ]

ॐ समन्वारम्भणात् ॐ ॥ ३.४.५॥

— Translation by Swami Gambhirananda — (This is so), because both knowledge and work follow the Self (when it transmigrates).

— Translation by Swami Vireshwarananda — Because the two (knowledge and work) go together (with the departing soul to produce the results).

[ Sutra 4.06 ]

ॐ तद्वतो विधानात् ॐ ॥ ३.४.६॥

Word by Word: tadvataḥ—For such (as know the purport of the Vedas); vidhānāt—because (the scriptures) enjoin (work).

— Translation by Swami Gambhirananda — . (And this is so) because rites are enjoined for one who is possessed of that (knowledge of the Vedas).

— Translation by Swami Vireshwarananda — Because (the scriptures) enjoin (work) for such (as know the purport of the Vedas).

[ Sutra 4.07 ]

ॐ नियमाच्च ॐ ॥ ३.४.७॥

Word by Word: niyamāt—Or account of prescribed rules; ca—and.

— Translation by Swami Gambhirananda — . And (this follows) from the restrictive texts.

— Translation by Swami Vireshwarananda — And on account of prescribed rules.

[ Sutra 4.08 ]

ॐ अधिकोपदेशात्तु बादरायणस्यैवं तद्दर्शनात् ॐ ॥ ३.४.८॥

Word by Word: adhika-upadeśāt—Because (the scriptures) teach (the Supreme Self to be) something over and above; tu—but; bādarāyaṇasya—Badarayana’s (view); evam— such i.e. correct; tat-darśanāt—for that is seen (from the scriptures).

— Translation by Swami Gambhirananda — But Badarayana’s view stands unshaken because of the instruction that the supreme Self is even greater (than the agent); for so it is revealed (by the Upanishads).

— Translation by Swami Vireshwarananda — 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).

[ Sutra 4.09 ]

ॐ तुल्यं तु दर्शनम् ॐ ॥ ३.४.९॥

Word by Word: tulyam—Equal; tu—but; darśanam—declarations of the Sruti.

— Translation by Swami Gambhirananda — But the Upanishadic declaration (of conduct) is equally in evidence (proving that knowledge is not subservient to religious acts).

— Translation by Swami Vireshwarananda — But the declarations of the Sruti equally support both views.

[ Sutra 4.10 ]

ॐ असार्वत्रिकी ॐ ॥ ३.४.१०॥

— Translation by Swami Gambhirananda — The declaration is not universal.

— Translation by Swami Vireshwarananda — (The declaration of the scripture referred to in Sutra 4) is not universally true.

[ Sutra 4.11 ]

ॐ विभागः शतवत् ॐ ॥ ३.४.११॥

Word by Word: vibhāgaḥ—(There is) division of knowledge and work; śatavat—as in the case of a hundred (divided between two persons).

— Translation by Swami Gambhirananda — Knowledge and action are to be divided like a hundred things.

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

[ Sutra 4.12 ]

ॐ अध्ययनमात्रवतः ॐ ॥ ३.४.१२॥

— Translation by Swami Gambhirananda — (Engagements in religious actions is prescribed) for him only who has merely recited the Vedas.

— Translation by Swami Vireshwarananda — (The scriptures enjoin work) only on those who have read the Vedas.

[ Sutra 4.13 ]

ॐ नाविशेषात् ॐ ॥ ३.४.१३॥

Word by Word: na—not; aviśeṣāt—owing to the absence of any specification.

— Translation by Swami Gambhirananda — (The restrictive texts) do not apply (to the man of knowledge), since the restrictions is made without any specification.

— Translation by Swami Vireshwarananda — Because there is no special mention (of the Jnani, it does) not (apply to him).

[ Sutra 4.14 ]

ॐ स्तुतयेऽनुमतिर्वा ॐ ॥ ३.४.१४॥

Word by Word: stutaye—For the praising (of Knowledge); anumatiḥ—permission; vā—or rather.

— Translation by Swami Gambhirananda — Or rather the consent (accorded) for doing religious acts is meant for the glorification of knowledge.

— Translation by Swami Vireshwarananda — Or rather the permission (to do work) is for praising (Knowledge).

[ Sutra 4.15 ]

ॐ कामकारेण चैके ॐ ॥ ३.४.१५॥

Word by Word: kāmakāreṇa—According to their choice; ca—and; eke—some.

— Translation by Swami Gambhirananda — Moreover, some refrain from (religious) work according to personal predilection.

— Translation by Swami Vireshwarananda — And some according to their choice (have refrained from all work).

[ Sutra 4.16 ]

ॐ उपमर्दं च ॐ ॥ ३.४.१६॥

Word by Word: upamardaṃ—Destruction; ca—and.

— Translation by Swami Gambhirananda — Moreover, (from knowledge comes) the destruction (of the whole world).

— Translation by Swami Vireshwarananda — And (the scriptures say that the) destruction (of all qualifications for work results from Knowledge).

[ Sutra 4.17 ]

ॐ ऊर्ध्वरेतस्सु च शब्दे हि ॐ ॥ ३.४.१७॥

Word by Word: ūrdhvaretaḥ su—To those who observe continence; ca—and; śabde—(this Asrama is mentioned) in the scriptures; hi—because.

— Translation by Swami Gambhirananda — And knowledge belongs to the monks, for they are met with in the Vedas.

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

[ Sutra 4.18 ]

ॐ परामर्शं जैमिनिरचोदना चापवदिति हि ॐ ॥ ३.४.१८॥

Word by Word: parāmarśaṃ—Mere reference; jaiminiḥ—Jaimini; acodanā—there is no injunction; ca—and; apavadati hi—because (the scripture) condemns (it).

— Translation by Swami Gambhirananda — Jaimini thinks that to be an allusion to other stages and no injunction; and (this is so) since the scripture condemns them.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 4.19 ]

ॐ अनुष्ठेयं बादरायणः साम्यश्रुतेः ॐ ॥ ३.४.१९॥

Word by Word: anuṣṭheyam—Ought to be gone through; bādarāyaṇaḥ—Badarayana; sāmyaśruteḥ—for the scriptural text refers equally to all the four Asramas.

— Translation by Swami Gambhirananda — Badarayana thinks that the other orders of life are also to be observed, since Vedic texts speak equally of all the stages of life.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 4.20 ]

ॐ विधिर्वा धारणवत् ॐ ॥ ३.४.२०॥

Word by Word: vidhiḥ—Injunction; vā—or rather; dhāraṇavat—as in the case of the carrying (of the sacrificial fuel).

— Translation by Swami Gambhirananda — Or rather it is an injunction as in the case of holding the sacrificial fuel.

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

[ Sutra 4.21 ]

ॐ स्तुतिमात्रमुपादानादिति चेन्नापूर्वत्वात् ॐ ॥ ३.४.२१॥

Word by Word: stutimātram—Mere praise; upādānāt—because of their reference (to parts of sacrificial acts); iti cet—it be said; na— not so; apūrvatvāt—on account of its newness.

— Translation by Swami Gambhirananda — If it be contended that texts (about Udgitha etc.) are merely eulogistic, because of having been accepted as subservient to ritual acts, then not so, because of the extra-ordinariness (of the texts).

— Translation by Swami Vireshwarananda — 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.

[ Sutra 4.22 ]

ॐ भावशब्दाच्च ॐ ॥ ३.४.२२॥

Word by Word: bhāvaśabdāt—There being words expressive of injunction; ca—and.

— Translation by Swami Gambhirananda — Moreover, (there must be injunctions) on account of the occurrence of words having an injunctional meaning.

— Translation by Swami Vireshwarananda — And there being words expressive of injunction.

[ Sutra 4.23 ]

ॐ पारिप्लवार्था इति चेन्न विशेषितत्वात् ॐ ॥ ३.४.२३॥

Word by Word: pāriplavārthāḥ—For the purpose of Pariplavas; iti cet—if it be said; na—not so; viśeṣitatvāt—on account of (certain stories alofie) being specified.

— Translation by Swami Gambhirananda — If it be argued that they (the Upanishadic stories) are meant for the (ritualistic application called) Pariplava, (we say) that this not so, on account of the stories for the Pariplava having been specified.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 4.24 ]

ॐ तथा चैकवाक्योपबन्धात् ॐ ॥ ३.४.२४॥

Word by Word: tathā—So; ca—and; ekavākyataḥ-pabandhāt—being connected as one whole.

— Translation by Swami Gambhirananda — And because (the stories) become connected (with meditations) through unity of idea in that way, (therefore they are meant for illuminating the proximate knowledge). Topic-5: Sannyasins Free from Rituals

— Translation by Swami Vireshwarananda — And so (they are meant to illustrate the nearest Vidyas), being connected as one whole.

[ Sutra 4.25 ]

ॐ अत एव चाग्नीन्धनाद्यनपेक्षा ॐ ॥ ३.४.२५॥

Word by Word: ata eva—Therefore; ca—and; agni-indhanādi-anapekṣā—no necessity of lighting fires etc.

— Translation by Swami Gambhirananda — For that very reason again, (the Sannyasin has) no need of “lightning fire”, and such other rites.

— Translation by Swami Vireshwarananda — And, therefore, there is no necessity of lighting fires, and so on.

[ Sutra 4.26 ]

ॐ सर्वापेक्षा च यज्ञादिश्रुतेः अश्ववत् ॐ ॥ ३.४.२६॥

Word by Word: sarvāpekṣā—There is the necessity of all works; ca—and; yajñādi-śruteḥ—for the scriptures prescribe sacrifices etc. (as means to Knowledge); aśvavat—even as the horse.

— Translation by Swami Gambhirananda — On the strength of the Upanishadic sanction of sacrifices etc., all religious activities as well are necessary. This is the same as in the case of a horse (in matters of its adequacy).

— Translation by Swami Vireshwarananda — 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).

[ Sutra 4.27 ]

ॐ शमदमाद्युपेतः स्यात्तथाऽपि तु तद्विधेस्तदङ्गतया तेषामवश्यानुष्ठेयत्वात् ॐ ॥ ३.४.२७॥

Word by Word: śama-damādi-upetaḥ syāt—One must possess calmness, self-control, and the like; tathā api—even if it be so; tu—but; tadvidheḥ—since they are enjoined; tadaṅgatayā—as helps to Knowledge; teṣām-avaśya-anuṣṭheyatvāt—and therefore they have necessarily to be observed.

— Translation by Swami Gambhirananda — (Even though there be no injunction about sacrifices etc.,), still one must be endowed with self-control and the like, since these are enjoined as subsidiaries of knowledge; and hence have to be practised as a matter of course.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 4.28 ]

ॐ सर्वान्नानुमतिश्च प्राणात्यये तद्दर्शनात् ॐ ॥ ३.४.२८॥

Word by Word: sarva-anna-anumatiḥ—Permission to take all sorts of food; (ca—and;) prāṇātyaye—when life is jeopardized; tat-darśanāt—because the Sruti declares that.

— Translation by Swami Gambhirananda — All kinds of food are permitted only when life is in danger; for so it is revealed.

— Translation by Swami Vireshwarananda — (Only) when life is jeopardized (there is) permission to take food indiscriminately, because the Sruti declares that.

[ Sutra 4.29 ]

ॐ अबाधाच्च ॐ ॥ ३.४.२९॥

Word by Word: abādhāc—Because of a non-contradiction (thus); ca—and.

— Translation by Swami Gambhirananda — . And (this should be the interpretation) so that the scriptures (about permissible and forbidden food) may not be contradicted.

— Translation by Swami Vireshwarananda — And because (thus) (the scriptural statements with respect to food) are not contradicted.

[ Sutra 4.30 ]

ॐ अपि स्मर्यते ॐ ॥ ३.४.३०॥

Word by Word: api ca—Moreover; smaryatethe—Smritis say so.

— Translation by Swami Gambhirananda — Moreover, the Smritis support this view.

— Translation by Swami Vireshwarananda — Moreover the Smritis (also) say so.

[ Sutra 4.31 ]

ॐ शब्दश्चातोऽकामचारे ॐ ॥ ३.४.३१॥

Word by Word: śabdaḥ—The scriptural text; ca—and; ataḥ—hence; kāmakāre—prohibiting license.

— Translation by Swami Gambhirananda — Hence also occur the scriptural texts prohibiting license.

— Translation by Swami Vireshwarananda — And hence the scriptural text prohibiting license.

[ Sutra 4.32 ]

ॐ विहितत्वाच्चाश्रमकर्मापि ॐ ॥ ३.४.३२॥

Word by Word: vihitatvāt—Because they are enjoined; ca—and; āśrama-karma—duties of the Asrama (order of life); api—also.

— Translation by Swami Gambhirananda — At the same time the duties of the orders of life are to be performed (by one who does not want liberation), since these have been enjoined.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 4.33 ]

ॐ सहकारित्वेन च ॐ ॥ ३.४.३३॥

Word by Word: sahakāritvena—As a means to Knowledge; ca—and.

— Translation by Swami Gambhirananda — And (these have to be performed, since these are enjoined as) being jointly the generators of knowledge.

— Translation by Swami Vireshwarananda — And (the duties are to be performed also) as a means to Knowledge.

[ Sutra 4.34 ]

ॐ सर्वथापि तु त एवोभयलिङ्गात् ॐ ॥ ३.४.३४॥

Word by Word: sarvathā api—In all cases; te eva—the same duties (have to be performed); ubhaya-liṅgāt—because of the twofold indicatory mark.

— Translation by Swami Gambhirananda — Considered either way, however, the very same religious duties are meant for performance, because of the indicatory marks of both kinds.

— Translation by Swami Vireshwarananda — In all cases the same duties (have to be performed), because of the twofold indicatory mark.

[ Sutra 4.35 ]

ॐ अनभिभवं च दर्शयति ॐ ॥ ३.४.३५॥

Word by Word: anabhibhavaṃ—Not being overpowered; ca—and; darśayati—the scripture shows.

— Translation by Swami Gambhirananda — The Vedas also show that one (equipped with Brahmacharya etc.,) is not overpowered.

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

[ Sutra 4.36 ]

ॐ अन्तरा चापि तु तद्दृष्टेः ॐ ॥ ३.४.३६॥

Word by Word: antarā—(Persons standing) in between (two Asramas); ca—and; api tu—also; taddṛṣṭeḥ—such cases being seen.

— Translation by Swami Gambhirananda — As a matter of fact, a person standing in between two stages is also entitled, such cases being met with (in the Upanishads).

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

[ Sutra 4.37 ]

ॐ अपि स्मर्यते ॐ ॥ ३.४.३७॥

Word by Word: api ca—Further; smaryate—the Smriti records such cases.

— Translation by Swami Gambhirananda — Moreover, the Smritis also mention this fact.

— Translation by Swami Vireshwarananda — The Smriti also records such cases.

[ Sutra 4.38 ]

ॐ विशेषणानुग्रहं च ॐ ॥ ३.४.३८॥

Word by Word: viśeṣa-anugrahaḥ—Favour due to special works; ca—and.

— Translation by Swami Gambhirananda — And (in their case) there can be the favour of special factors (like Japa etc.,).

— Translation by Swami Vireshwarananda — And special works favour (Knowledge).

[ Sutra 4.39 ]

ॐ अतस्त्वितरज्ज्यायो लिङ्गाच्च ॐ ॥ ३.४.३९॥

Word by Word: ataḥ—Than this; tu—but; itarat—the other; jyāyoḥ—better; liṅgāt—because of the indicatory marks; ca—and.

— Translation by Swami Gambhirananda — But as compared with this, the other one is better, because of indicatory sign (in the Upanishad and Smritis) as well.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 4.40 ]

ॐ तद्भूतस्य तु तद्भावो जैमिनेरपि नियमातद्रूपाऽभावेभ्यः ॐ ॥ ३.४.४०॥

Word by Word: tadbhūtasya—For one who has attained that (the highest Asrama); tu—but; na—no; atadbhāvaḥ—ceasing from that; jaimineḥ—of Jaimini (is this opinion); api—also; niyama-atadrūpa-abhāvebhyaḥ—on account of restrictions prohibiting such reversion.

— Translation by Swami Gambhirananda — But for one who has become so, there can be no reversion from it, on account of restriction, absence of text sanctioning reversion and absence of good precedence. This is the view of Jaimini as well.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 4.41 ]

ॐ न चाधिकारिकमपि पतनानुमानात्तदयोगात् ॐ ॥ ३.४.४१॥

Word by Word: na—Not; ca—and; ādhikārikam—(expiation) mentioned in the chapter dealing with the qualification; api— even; patana-anumānāt—because a fall (in his case) is inferred from the Smriti; tadayogāt—and because of its inefficacy(in his case).

— Translation by Swami Gambhirananda — And even an expiation is not available for him, since his fall is known from the Smriti to be irremediable and he has no connection with it.

— Translation by Swami Vireshwarananda — 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).

[ Sutra 4.42 ]

ॐ उपपूर्वमपीत्येके भावशमनवत्तदुक्तम् ॐ ॥ ३.४.४२॥

Word by Word: upapūrvam—Prefixed with ‘Upa’, i.e. an Upapataka or a minor sin; api tu—but; eke—some; bhāvam—the existence; aśanavat—as in the case of eating; tat—this; uktam—is explained in Purva Mimamsa.

— Translation by Swami Gambhirananda — Some, however, consider this to be a minor sin and concede expiation as in a case of eating forbidden food. So it is explained by Jaimini.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 4.43 ]

ॐ बहिस्तूभयथापि स्मृतेराचाराच्च ॐ ॥ ३.४.४३॥

Word by Word: bahiḥ—Outside; tu—but; bhayathā-api—in either case; smṛteḥ—from the Smriti; ācārāt—from custom; ca—and.

— Translation by Swami Gambhirananda — (Whether their transgression constitutes a major or a minor sin), they are to be kept outside in either case in accordance with Smriti texts and behaviour of good people. Topic-13: Meditations Connected with Rites

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

[ Sutra 4.44 ]

ॐ स्वामिनः श्रुतेरित्यात्रेयः ॐ ॥ ३.४.४४॥

Word by Word: svāminaḥ—To the sacrificer; phala-śruteḥ—from the declaration of results in the Sruti; iti—thus; ātreyaḥ—Atreya.

— Translation by Swami Gambhirananda — The teacher Atreya thinks that the agentship for meditation belongs to the master of the sacrifice, since the Upanishads mention their results. XXXXXX

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

[ Sutra 4.45 ]

ॐ आर्त्विज्यमित्यौडुलोमिः तस्मै हि परिक्रियते ॐ ॥ ३.४.४५॥

Word by Word: ārtvijyam—The duty of the Ritvik (priest); iti—thus; auḍulomiḥ—Audulomi; tasmai—for that; hi—because; parikrīyate—he is paid.

— Translation by Swami Gambhirananda — The (teacher) Audulomi says that it is the duty of the priest (to undertake such meditations), for he is retained for that.

— Translation by Swami Vireshwarananda — (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).

[ Sutra 4.47 ]

ॐ सहकार्यन्तरविधिः पक्षेण तृतीयं तद्वतो विद्यादिवत् ॐ ॥ ३.४.४६॥

Word by Word: sahakāryantaravidhiḥ—Injunction of another auxiliary (to Knowledge); pakṣeṇa—as an alternative; tadvataḥ—for one who possesses it (i.e. Knowledge); tṛtīyaṃ—a third one; vidhyādivat—as in the case of injunctions and the like.

— Translation by Swami Gambhirananda — In case of a partial application to knowledge by one possessed of (imperfect) knowledge, an injunction is implied in another auxiliary which is the third; this is like the main injunction being applied to the subsidiary acts.

— Translation by Swami Vireshwarananda — (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.

[ Sutra 4.48 ]

पाठभेद श्रुतेश्च added to 3.4.46 ॐ कृत्स्नभावात्तु गृहिणोपसंहारः ॐ ॥ ३.४.४७॥

Word by Word: kṛtsnabhāvāt—On account of the householder’s life including all; tu—verily; upasaṃhāraḥ—(the chapter) ends; gṛhiṇā—with the householder.

— Translation by Swami Gambhirananda — But the conclusion is made (in the Chandogya Upanishad) with the householder, since he has an all-inclusive life.

— Translation by Swami Vireshwarananda — 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.

[ Sutra 4.49 ]

ॐ मौनवदितरेषामप्युपदेशात् ॐ ॥ ३.४.४८॥

Word by Word: maunavar—Even as the state of a Muni (Sannyasa); itareṣām—of the others; api—even; upadeśāt—on account of scriptural instruction.

— Translation by Swami Gambhirananda — Since there is injunction even about the others, just as much as of meditativeness.

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

[ Sutra 4.50 ]

ॐ अनाविष्कुर्वन्नन्वयात् ॐ ॥ ३.४.४९॥

Word by Word: anāviṣkurvan—Without manifesting himself; anvayāt—on account of the context.

— Translation by Swami Gambhirananda — (The word ‘balya’ in the Brihadaranyaka means that a man of enlightenment should behave like a child) without displaying his parts, for so it fits in with the context.

— Translation by Swami Vireshwarananda — (The childlike state means) without manifesting himself, on account of the context.

[ Sutra 4.51 ]

ॐ ऐहिकमप्रस्तुतप्रतिबन्धे तद्दर्शनात् ॐ ॥ ३.४.५०॥

Word by Word: aihikam—In this life; api—even; aprastuta-pratibandhe—if there is no obstruction to it (the means adopted); tat-darśanāt—because it is so seen from the scriptures.

— Translation by Swami Gambhirananda — he generation of knowledge takes place even in this life if there is no obstruction to the means adopted. For this is what is revealed (by the Upanishads).

— Translation by Swami Vireshwarananda — (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.

[ Sutra 4.52 ]

ॐ एवं मुक्तिफलानियमस्तदवस्थावधृतेस्तदवस्थावधृतेः ॐ ॥ ३.४.५१॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु तृतीयाध्यायस्य चतुर्थः पादः समाप्तः ॥ इति तृतीयोऽध्यायः॥

Word by Word: evaṃ—Like this; muktiphala-aniyamaḥ—there is no rule with respect to Liberation, the fruit (of Knowledge); tat-avasthā-avadhṛte—because the Sruti asserts that state (to be immutable).

— Translation by Swami Gambhirananda — There is no rule of this kind with regard to the result called liberation, because that state has been definitely determined (to be the same), because that state has been definitely determined (to be the same).

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