1. Vedanta Darsana English Translation John Wells

The Vedanta Darshana

Translation and Commentary by John Wells

Copyright 2011

Chapter One

अथातो ब्रह्मजिज्ञासा। जन्माद्यस्य यतः। शास्त्रयोनित्वात् तत्तु समन्वयात्। ईक्षते:।

(1.1.1) atha now atah therefore brahma-jijñāsā Brahman - investigation

(1.1.2) janma-ādi (janman) inception - "beginning with" (following "inception", this means development) asya (gen. of) this yatah from whom

(1.1.3) śāstra-yoni-tvāt (abl. because, for) verses - origin - being

(1.1.4) tat such tu but samanvayāt (abl. ind.) as a direct consequence of

(1.1.5) īkṣateḥ (gen. of) seeing first hand

1.1 Now, therefore, an investigation of Brahman, from whom arises the inception and development of this (investigation), because of his being the origin of verses; but such (an investigation) is a direct consequence of seeing first hand.

नाशब्दम् गौणश्रेन्नात्मशब्दात्। तन्निष्ठस्य मोक्षोपदेशात्।

(1.1.6) na not aśabdam without testimony gauṇaḥ secondary cet if you say

na it is not ātma-śabdāt (abl. because) self - testimony

(1.1.7) tat-niṣṭhasya (gen. belonging to) him - one who is established in mokṣa-upadeśāt (abl. because, for) liberation - teaching

1.2 If you say this secondary thing (investigation) cannot be without the testimony (of scripture); well no, because it is self-testimony, teaching liberation for one who is established in him (Brahman, not scripture), ...

हेतुत्वावचनाच्च। स्वाप्ययात्। गतिसामान्यात्। श्रुतत्वाच्च।

(1.1.8) heyatva-avacanāt (abl. because) to be rejected - no claiming ca and

(1.1.9) sva-apyayāt (abl. for) (him) self - delving into

(1.1.10) gati-sāmānyāt (abl. for) going, way - commonly known

(1.1.11) śruta-tvāt (abl. for) heard, scripture - (considered) to be ca as well

1.3 ... and because there is no claiming that this should be rejected (as secondary) since it is a delving into oneself, and because it is a well-known way, for it is considered to be scriptural (Upanishad) as well.

The Vedanta Darshana

आनन्दमयोडभ्यासात्। विकारशब्दान्नेतिचेन्न प्राचुर्यात्। तद्धेतुव्यपदेशाच्च।

(1.1.12) ānanda-mayah consisting of bliss abhyāsāt (abl. known by) repetition, recitation (1.1.13) vikāra-śabdāt (see also apakāra-śabda and apaśabda MW)(abl. because) modification, corruption – testimony na (not so) iti said cet if na not the case prācuryāt (abl. because) abundance (1.1.14) tat-hetu-vyapadeśāt (abl. because) him – basis for knowing – description ca and

1.4 If you say that it is not so because that (Upanishad) is a corruption of (Vedic) testimony, that what consists of bliss is known (instead) by repetition (of Vedic hymns); well no, because of the abundance (of testimony), and because it is a description of the basis for knowing him (Brahman).

मान्त्रवर्णिकमेव च गीयते। नेतरोडनुपपत्तेः। भेदव्यपदेशाच्च कामाच्च।

(1.1.15) māntra-varṇikam (ika w/vṛddhi consisting of) the words, letters, or syllables of the Vedas eva only, itself ca also gīyate it is sung (1.1.16) na not itaraḥ the other anupapatteḥ (abl. because) not evident (1.1.17) bheda-vyapadeśāt (abl. by) differences – description ca w/na but not (1.1.18a) kāmāt (abl. known by) the desire ca

1.5 The Vedic text itself is also sung, but not the other (the smṛti) because it (bliss) is not evident by that description of differences and by desire, ...

Throughout the work the word itara "the other one" is reserved for the law scriptures called smṛti, for which this author has no affection at all.

नानुमानापेक्षा। अस्मिन्सत्य च तद्योगं शास्ति।

अन्तस्तदधर्मोपदेशात् भेदव्यपदेशाच्चान्यः।

(1.1.18b) na and not anumāna-apekṣā (inst. by) inference – consideration (1.1.19) asmin (loc. in) this asya (gen. of) this ca and tat-yogam (acc. "him" (in comp. see also 1.1.7, 1.1.14) – union śāsti (n.) commanding, dictating (1.1.20) antaḥ something inner tat-dharma-upadeśāt (abl. of comparison w/anta) that is the teaching as to his role (1.1.21) bheda-vyapadeśāt (abl. of comparison w/anya) difference – description ca and anyaḥ something other

1.6 ... and that (smṛti) does not mandate union (Yoga) with him by considering the inference of this (one thing) in this (other thing). It is

something inner to the teaching of dharma and something other than that description of differences.

आकाशास्तल्लिङ्गात्। अत एव प्राणः। ज्योतिश्शरणाभिधानात्।

(1.1.22) ākāśaḥ he is the ether tat-liṅgāt his - indicator (1.1.23) ataḥ from that eva just so prāṇaḥ the breath of life (1.1.24) jyotis-caraṇa-abhidhānāt (abl. because) light - foot - naming

1.7 He is the ether, because that is his indicator, (and) from that arises breath, just so, for that is named (in the Upanishads) as the foot (foundation) of light.

छन्दोऽभिधानान्नेति चेत् न तथा चेतोऽर्पणनिगदात्तथा

हि दर्शनाम्। भूतादिपादव्यपदेशोपपत्तेश्चैवम्।

(1.1.25) chandas-abhidhānāt (abl. because) meter (also desire, longing for, will) - naming na not so iti said cet if na not tathā in that way cetas-arpaṇa-nigadāt (abl.) mind, heart (comp. for cetas) - offering, placing - reciting out loud tathā in that way hi because darśanam seeing, understanding (1.1.26) bhūta-ādi-pāda-vyapadeśa-upapatteḥ (abl. because) gross element - etc. - foot - of the description - evidence ca moreover evam just so

1.8 If you say it is not so, because it is named as the metric (foot); well it is not meant that way, because that is just an audible recitation of the offerings in the heart (mind), because in that (heart) way there is understanding, and because that (heart) is the evidence described as the foot of those gross elements (air (breath) and light) and the others (water and earth) just so.

उपदेशभेदान्नेति चेत् नोभयस्मिन्नप्यविरोधात्। प्राणस्थाथानुगमात् न वकुः।

(1.1.27) upadeśa-bhedāt (abl. because) teaching - difference na no iti said cet if na not the case ubhayasmin (loc. in) both cases api really avirodhāt (abl. because) no disagreement (1.1.28) prāṇaḥ breath tathā in that way anugamāt (abl. for) following (1.1.29) na not vaktṛḥ (abl. out of) speaker, lecturer

1.9 If you say it is not so because there are differences in the teaching (different schools); well no, because really in both cases (the understanding and the exact recitation) there is no such disagreement, for breath follows in

that way (from the ether 1.7), not just out of some lecturer.

आतोपदेशादिति चेदध्यात्मसम्बन्ध्यभूमा ह्यस्मिन्। शास्त्रदृष्ट्या तूपदेशो वामदेववत्॥

ātma-upadeśāt (abl. known from) individual – teaching iti cet / adhyātma-sambandha-bhūmā (m.) higher self – relationship – abundance of material hi asmin in it (1.1.30) śāstra-drṣṭyā (inst. by means of) verses - directly seeing the meaning tu rather upadeśaḥ teaching vāmadevavat (vati: like) Vāmadeva

1.10 If you say it is known from the teaching on the individual self; well, because there is such an abundance of material about its relationship to the higher self in it, the teaching is rather by seeing that in the verses, like Vāmadeva did.

जीवमुखप्राणलिङ्गान्नेत्येतरोपासात्रैविध्यादाश्रितत्वात्।

(1.1.31) jīva-mukhya-prāṇa-liṅgāt (abl. because) living beings – mouths - breath – indicator na it is not so iti said cet if na not upāsā homage, adoration, worship traividhyāt (abl.) threefold – being āśritatvāt (abl. because) dependent - its being

1.11 If you say it is not so because of the indicator in the breath that comes from people's mouths, well it (the indicator) is not (verbal) worship, because of that being the threefold (Veda), because of that being dependent on him. (He is "the origin of the verses", see 1.1.)

इह तद्योगात्। सर्वत्र प्रसिद्धोपदेशात्। विवक्षितगुणोपपत्तेश्च।

iha here (As in the Upanishad, we are to imagine the gesture toward the heart.) tat-yogāt (abl. for) him – union (1.2.1) sarvatra in every way prasiddha-upadeśāt (abl. known by) well-known, celebrated – teaching (1.2.2) vivakṣita-guṇa-upapatteḥ (abl. known by) referred to by - essential constituents – evidence ca and

1.12 For the true union (Yoga) with him is here (see "nā eva iha" Br.Up. 1.2.1); in every way it is known by 1.) the teaching of the well-known (Upanishads), and by 2.) the evidence of the essential constituents that are referred to (by them), ...

अनुपपत्तेस्तु न शारीरः। कर्मकर्तृव्यपदेशाच। शब्दविशेषात। स्मृतेश्च।

(1.2.3) anupapatteḥ (abl. because) not evident tu however na not śārīraḥ related to the body (1.2.4) karma-kartṛ-vyapadeśāt (abl. known by) action - performer - description ca and (1.2.5) śabda-viśeṣāt (abl. known by) testimony, authority - particular (1.2.6) smṛteḥ (gen. of) smṛti, law texts ca

1.13 ... which, however, are not the body-related things known by 1.) the description of the rite and its performer, and by 2.) the particular authority of the law texts (smṛti), because that is not evident.

अर्भकौकस्त्वात्तव्यपदेशाच नेति चेत् निचय्यत्वादेव व्योमवच्च।

(1.2.7) arbhaka-okas-tvāt (abl. because) little - dwelling on (see many compounds w/"aukas" ifc MW) - being tat-vyapadeśāt that - description ca and na not so iti said cet if na no nicāyya-tvāt (abl. because) (see nicāy MW) observed within - its being evam just so vyomavat (vati: like) sky, space ca and

1.14 If you say it is not so because of that (smṛti) being the one that dwells on the little things (details) and because it is a description of that; well no, because of his having been observed within, just so, and that he is like space (the ether).

सम्भोगप्राप्तिरिति चेत् वैशेष्यात्। अतत्क्षराचरग्रहणात्। प्रकरणाच्च।

(1.2.8) sambhoga-prāptịḥ complete (universal) enjoyment (=ānanda-mayaḥ 1.1.12) - obtaining iti said cet if na not the case vaiśeṣyāt (abl. because) particularity (1.2.9) attā (masc. nom. s. of attr) eater, partaker cara-acara-grahaṇāt (abl. because) moveable - immovable - taking (1.2.10) prakaraṇāt (abl. because) subject matter, topic, explanation, what it's all about ca and

1.15 If you say that one obtains a universal enjoyment (by the rite); well no, because of the particularity (2.3) (of the words and their anticipated results). He is the partaker because he takes both the moveable (breath) and the immovable (breath), and because that is the whole point.

गुहां प्रविश्यात्मानौ हि तद्‍दृशानात्। विशेषणाच्च। अन्तरौपपत्ते: स्थानादिव्यपदेशाच्च।

(1.2.11) guhām (f.acc. into) cave, (the "mouth within" BU 1.3.9) praviṣṭau (dual, two) entered ātmānau (dual, two) individuals hi for tat-darśanāt (abl. for) their - view (1.2.12) viśeṣanāt (abl. for)(ana; the act of) particularizing, nit-picking ca and (1.2.13) antare within upapatteḥ (abl. because) evident (1.2.14) sthānādi-vyapadeśāt (abl. because) place etc. - explanation ca

sthāna-ādi-vyapadeśāt (abl. because) standing, abiding – etc. (such as pratiṣṭhā 2.13. pratitiṣṭha, pratiṣṭhita BU, etc.) – description ca and

1.16 For these (breaths, lives) are the two individuals (Dūr and Ayāsya Āngīrasa) that entered into the inner cavity ("mouth", BU 1.3.9), because that is what is evident within, and because that is what is described by words like "staying" (stability), ...

सुखविशिष्टाभिधानादेव च। श्रुतोपनिषत्कगत्यभिधानाच्च।

(1.2.15) sukha-viśiṣṭa-abhidhānāt (abl. because) happy – distinguished, most excellent – named, called eva only ca and (1.2.16) śruta-upaniśatka – gati-abhidhānāt (abl. because) one who has heard the Upanishads (cf. uktopaniśatka MW) – way – naming ca and

1.17 ... and because he is called happy and most excellent (see BU 1.5.19-20a), and because that is called the way of one who has (truly) heard the Upanishad, ...

अनवस्थितेरसम्भवाच्च नेतरः। अन्तर्याम्यधिकदेवादिषु तद्धर्मव्यपदेशात्।

(1.2.17) anavasthiteḥ (abl.) lacking stability (referring to sthāna 1.2.14) asambhavāt (abl. because) not happening, impossible ca na and not itaraḥ the other (1.2.18) antar-yāmi-adhidaiva-ādiṣu (loc. having to do with) inner – sovereignty – supreme deity tat-dharma-vyapadeśāt (abl. because) his – dharma – description

1.18 ... and not the other (the smṛti), for it is impossible because it lacks stability, for that (Upanishad) is a description of his dharma that has to do with the supreme (breath) and the other deities with inner sovereignty (BU Ch. 3).

Chapter Two

न च स्मार्तमतद्र्माभिलापात्। शरीरश्रोभयेडपि हि भेदेनैनमध्यायते।

(1.2.19) na ca though not, but not smārtam observed as smrti tradition (law) atat-dharma-abhilāpāt (abl. because) not that, nothing to do with it - dharma - verbal expression (1.2.20) śarīraḥ body ca and ubhaye (loc. in) both api indeed bhedena (inst. with) partition enam (acc.) this (referring to smartam) adhīyate one learns by rote

2.1 But that (Upanishad) is not laid down as law (like the smṛti), because it is the verbal expression of a dharma that has nothing to do with that. There is also the body, indeed in both (Smṛti and Upanishad), and with the partition (of bodies), one learns this (law) by rote.

अदृष्टत्वादिगुणको धर्मोक्तेः। विशेषणभेदव्यपदेशाभ्यां च नेतरौ।

(1.2.21) adrṣyatva-ādi-guṇakaḥ (kan karmārtha: representing) unseen, latent - to begin with - quality dharma-ukteḥ (abl. known from) dharma - text (1.2.22) viśeṣaṇa-bheda-vyapadeśābhyām (abl. known from: dual) particularization - division - description ca as well na not even itarau (dual) the other two

2.2 This (Upanishadic dharma) is not these other (Smṛti) two: (1. the one known from the text on the dharma that represents a certain quality that is latent to begin with (incarnation according to karma), and 2.) the one known from descriptions of division and particularization (caste).

रूपोपन्यासाच्चावैशानरः। साधारणशब्दविशेषात् स्मर्यमाणम्॥

(1.2.23) rūpa-upanyāsāt (abl. because) form - reference ca moreover(1.2.24) vaiśānaraḥ common to all people (This is not a reference to Agni here.) sādhāraṇa-śabda-viśeṣāt (abl. for) common to all - testimony - particular (1.2.25) smarya-māṇam memorable - considered

2.3 Moreover, they are considered memorable because they are a reference to a form that is common to all people, for that (reference) is the particular testimony (sound) that is common to all of them.

अनुमानं स्यादिति। शब्दादिभ्योऽन्तःप्रतिष्ठानाच्च नेति चेत् न तथाऽऽहृष्टुपदेशात्।

असम्भवात्पुरुषमपि चैनमधीयते। अत एव न देवता भूतं च साक्षादपि।

विरोधं जैमिनि:। अभिव्यक्तेरित्याऽऽशमरथ्य:। अनुस्मृतेर्बादरि:। सम्पत्तेरिति जैमिनिस्था हि दर्शयति। आमान्ति चैनमस्मिन्न्।

द्युभ्वाद्यायतनं स्वशब्दात्। मुक्तोपसृप्यव्यपदेशात्।

2.6 He is the support of sky, earth, and the others (atmosphere, waters and fire) because that (support) is his own sound, for there is the description of his being approached thus (through the prime word om etc.) by the liberated.

नानुमानमतच्छब्दात्। प्राणभृच्च। भेदव्यपदेशात्। प्रकरणात्।

(1.3.3) na not anumānam inference a-tat-śabdāt (abl. because) not - his own (see 2.16), that, such a - sound, word, testimony (1.3.4) prāṇabhṛt breathing, alive ca and (1.3.5) bheda-vyapadeśāt (abl. because) partition - description (1.3.6) prakaraṇāt (abl. since) the point

2.7 It is not a matter of inference (reasoning), because it is not that (kind of) sound, and because that is a description of the partition, physically breathing, since that (dispute) is the whole point of it (the partition) (YD).

स्थित्यदनाभ्यां च। भूमा सम्प्रसादादध्युपदेशात्। धर्मोपपत्तेश्च।

(1.3.7) sthiti-adanama-abhyām (dual, abl. for) abiding - partaking (1.3.8) / bhūma (n. not m.) world ā (prep. before abl. see also 13.11) up to samprasādāt (abl.) serenity / adhi above and beyond upadeśāt (abl. because) teaching (1.3.9) dharma-upapatteḥ duty - evidence ca and (The phrase 'bhūma ā samprasādāt' is the same in construction and meaning as YD 4.17 'prānta-bhūmiḥ ... ā viveka', "a border world extending right up to distinguishing")

2.8 For it is a matter of the abiding and the partaking, a world extending right up to that state of serenity (abiding) (see YD 4.17), because that is the teaching above and beyond (the other), and because that is the evidence of dharma (VD 1.1).

अक्षरमम्बरान्तधृते:। सा व प्रशासना्त। अन्यभावव्यावृत्तेश्च।

(1.3.10) akṣaram the imperishable ambarānta-dhṛteḥ (abl. known from) the end of the sky - supporting (1.3.11) sā (This refers to the most recent fem. n. noun "devatā" in 2.5.) ca both/and praśāsanāt (abl. known from) teaching (1.3.12) anya-bhāva-vyāvṛtteḥ (gen. of) other - reality - turning away, aversion ca and

2.9 The imperishable (om) is the one (fem.) (divinity 2.15) that is known both from supporting the sky (ether) to its very limit, 3.2 and from the teaching of turning away from the other reality.

The "imperishable" here is the divinity prominently referred to by this same feminine pronoun "sā" in BU 1.3.9 as the inner breath that did not become corrupted by the asuras.

ईक्षतिकर्मव्यपदेशात्। दहर उत्तरेभ्यः। गतिशब्दाभ्यां ।

(1.3.13) īkṣati-karma-vyapadeśāt (abl. description) actions - description saḥ (m.) (1.3.14) daharaḥ the small, fine, thin uttarebhyaḥ (abl. pl.) subsequent things (1.3.15) gati-śabdābhyām (abl. dual; because) way - testimony

2.10 The small (as opposed to great) is the one (masc. Ayāsya Āngirasa.) that is known by the description of their actions by seeing them first hand, because they are subsequent, known that way and by the testimony.

तथा हि दृष्टं लिङ्गं च। धृतेश महिम्नोऽस्यास्मिन्नुपलब्धेः। प्रसिद्धेश्च।

tathā in that way hi because dṛṣṭam commonly seen or known liṅgam indicator ca and (1.3.16) dhrteḥ (abl. known from) constancy ca and mahimnaḥ (gen. of) greatness asya_asmin of this in this (see 1.1.19) upalabdheḥ (abl. known by) realizing (1.3.17) / prasiddheḥ (abl. from) celebrity ca and

2.11 For in that way he is commonly known, as the indicator, and known by the constancy of his greatness; known both by understanding "of this in this", and by his accomplishment.

इतरपरामर्शात् इति चेत्‌नासम्भवात्। उत्तराचेदविर्भूतस्वरूपस्तु।

(1.3.18) itara-parāmarśāt (abl. known by) the other (seems to mean smṛti) - extracting saḥ he iti cet if na not the case asambhavāt (abl. because) doesn't come together, doesn't work, impossible (1.3.19) uttarāt (abl. because) new cet if (when) we say (not "iti cet" here) āvis-bhūta-sva-rūpaḥ "before the eyes", manifest - become - his own - form tu but rather (1.3.20) anya-arthaḥ other - meaning ca and paramarśaḥ extracting meaning

2.12 If you say he (the small) is known by extracting (meaning) from the other (the smṛti); well no, because it just doesn't work. When we say it is known by the new (view); well, there is the extracting, which is the meaning of the other, but this (new idea) is rather his own form become manifest.

अन्यार्थश्व परामर्शः। अल्पश्रुतोऽरिति चेत् ।। तदुक्तं अनुकृतेऽतस्य च अपि च स्मर्यते॥

शब्दादेव प्रामितः। हृद्यपेक्षया तु मनुष्याधिकारत्वात्। तदुपरिपि ॥ बादरायणः ॥

(1.3.21) alpa-śruteḥ (abl. because) little - scripture iti said cet if |tat uktam (1.3.22) anukṛteḥ tasyā ca (1.3.23) api ca smaryate; It is declared there (in the brahmaṇas) because there is exact compliance with that too, as well as being respected as law (smṛti).| (1.3.24) śabdāt (abl. by) word eva just exactly so pramitah meted out, measured (1.3.25) hṛdi-apekṣayā (inst. known by) heart - consideration tu but manuṣya-adhikāratvāt man - rule [(1.3.26a) tat-upari api them - over and above, superior bādarāyaṇaḥ; Indeed superior to them, according to Bādarāyaṇa]

2.13 If you say it is known from the scriptures as to the details (the brahmaṇas); well, that (too) is meted out by word, just so, but he is known through a consideration of the heart, because of its being the governor of the human necessities.

As in the BU, the manuṣya are the necessities of mankind, including but not limited to other people; things like food, wealth, animals, progeny, etc.

सम्भवात् विरोधः कर्मणि इति चेत्‌ननेकप्रतिपत्तेर्दर्शनात्।

(1.3.26b) sambhavāt (abl. ind.) by the very possibility (1.3.27) virodhaḥ denial, contradiction karmāṇi (loc. to) the rite iti said cet if na no aneka-pratipatteḥ (gen. (the sight) of) not one, many - undertaking (ifc see various compounds MW) darśanāt (abl. because) the view

2.14 If you say that by the very possibility of it, this is a denial of karma: well no, because that view is of something to be undertaken on the part of the many.

शब्द इति चेत्‌नातः प्रभवात्‌प्रत्यक्षानुमानाभ्याम्। अत एव च नित्यत्वम्‌।

(1.3.28) śabdaḥ testimony iti said cet if na not the case prabhavāt (abl. because) arising pratyakṣa-anumāṇābhyām (abl. from) perception - inference (1.3.29) ataḥ (known) from that eva alone ca and nityatvam constancy

2.15 If you say it (karma) is a matter of testimony; well no, because that arises from perception and inference, and from that alone there is constancy.

The Vedanta Darshana

सामannanārūpatvācāvṛttāvṛ̣yavirodho darśanāsmṛteśv।

(1.3.30) samāna-nāma-rūpa-tvāt sameness of name and form ca and āvṛttau (loc. when) turning away api surely avirodhaḥ no contradiction darśanāt (abl. from) view smṛteḥ (abl. from) memory, the law texts ca and

2.16 And because of the identity of name and form, there is surely no contradiction when turning away from both the darśana and from the smrti.

The traditional religious construct of gods as independent powerful beings to be feared and repeatedly worshipped is being re-interpreted as a wholly self-contained production where the gods are actually the creation of the worshipper. Their names are created out of his natural tendency to sound names, and their forms out of his ability to perceive form in all his powers of sense, e.g., heat and light in Agni.

मध्वादिष्वसम्भववादनधिकां जैमिनिः। ज्योतिषि भावाच्च। भावं तु बादरायणोऽस्त हि। क्षत्रियत्वगतेश्रोत्तत्र चैत्ररथेन लिङ्गात्। संस्कारपरामर्शात्तद्भिलापाच।

(1.3.31) madhu-ādiṣu asambhavāt anadhikāram jaimininaḥ (1.3.32) jyotiṣi bhāvāt ca (1.3.33) bhāvam tu bādarāyaṇaḥ asti hi (1.3.34) śuk asya tat-anādara-śravaṇāt tat-ādravaṇāt sūcyate hi (1.3.35) kṣatriya-tva-avagateḥ uttaratra caitraratheṇa liṅgāt (1.3.36) samskāra-paramarśāt tat-abhāva-bhilāpāt ca;

According to Jaimini, there is no governance (by Brahman) in regard to sweet taste and the others (sight and smell)—though Bādarāyaṇa holds that there is—because that doesn't work, and because it (governance) would then exist in regard to physical (not inner) light; For it is pointed out (by Jaimini) that it (light) is his burning affliction; for hearing (his sound, svaśabda 1.3.2) is by dismissing (turning away from) that (light, etc.) by approaching him (through breath and sound (Om etc. see 1.3.2)); and that it (light) is in a secondary place because it is considered to be the kṣatriya (secondary to the Brahmaṇa): 1.) because of (perception of) its indicator through its association with Citraratha (Agni, RV X.1.5)(associated with the kṣatryas), 2.) because of inference through perfect performance (of the rite), and 3.) and because of the verbal testimony that it (governance) does not exist in regard to that (light).

Chapter Two

तदभावनिर्धारणे च प्रवृत्ते:। श्रवणाध्ययनार्थप्रतिषेधात्स्मृतेश्च। कम्पनात्।

(1.3.37) tat-abhāva-nirdhārane (loc. if) of it - non-existence, negation - defining, ascertaining, particularizing ca moreover pravṛtteḥ (gen. of; as an abbreviation of the first compound with the genitive connection for tat) "proceeding forth", the manifestation of active life, conduct, behavior (1.3.38) śravaṇa-adhyayana-artha-pratiṣedhāt (abl. because) hearing - studying - purpose - holding back, keeping in check smṛteḥ (gen. of) ca and also (1.3.39) kampanāt unsteady

2.17 And if one were to define a negation of that (karma), it would be that (a negation) of the manifestation of life activity, because there is a holding back (YD) of it (activity) for the purpose of studying and hearing (his sound); and there is also that (a negation) of the smṛti, because it is so unreliable.

ज्योतिदर्शनात्। आकाशोऽर्थान्तरत्वादिव्यपदेशात्। सुषुप्त्युत्क्रान्त्योर्भेदेन।

(1.3.40) jyotiḥ darśanāt (1.3.41) ākāśaḥ artha-antraratva-ādi-vyapadeśāt (1.3.42) suṣupti-utkrāntyoḥ bhedena

2.18 Light (see 4.7) is known from seeing it (see 3.3); The ether (see 4.13, 3.1) is known from its description of being a separate thing and so on; by the difference between sleep and death.

He has now prescribed that for the purpose of attending to Brahman we hold back reasoning, religious rites, and memory, just like Patanjali. One reasons from comparing waking memories that there is a state of either non-existence or dullness of consciousness during sleep, alternating with dreams, and from that everyday construct one extrapolates about death, but surely one does not know death from direct experience.

पत्यादिशब्देभ्यः। आनुमानिकमप्येकेषामिति चेत्‍न शरीररूपकविन्यस्तगृहीतेः।

(1.3.43) pati-ādi-śabdebyaḥ (abl. pl. because) lord, sovereign - words (1.4.1a) ānumānikam a matter of inference [api ekeṣām; just on the part of some (smṛtis)] iti said cet if na not the case śarīra-rūpaka - vinyasta - gṛhīteḥ (abl, because) (kān karṃārtha; resembling, mistaken for) body-form - put down in different places - taken to be

दर्शयति च। सूक्ष्मं तु तदहत्वात्। तदधीनत्वादर्थवत्। ज्ञेयत्वावचनाच्च।

(1.4.1b) darśayati causes (the world) to appear ca and (1.4.2) sūkṣmam fine, detailed tu but tat-arthatvāt (abl.) their - purpose - being (1.4.3) tat-adhīnatvāt (abl. from) him - subservience to arthavat having a life-purpose (1.4.4) jñeyatva-avacanāt (abl. for) should be known - no saying ca and

वदतीति चेत्‍न प्राज्ञो हि प्रकरणात्। त्रयाणामेव चैवमुपन्यासः प्रश्नश्र्व।

(1.4.5) vadati iti says iti said cet if na not the case prajñah (a matter of) realization hi because prakaraṇāt (abl. for) the subject, the point (1.4.6) trayāṇām (gen pl. that of) the triyī-vidyā, the Vedas (see 1.1-3) eva truly ca and / evam exactly so upanyāsaḥ explanation praśnaḥ inquiry (These two words, recalling the theme of the very first sutra, clearly refer to Brahman.) ca and

Chapter Three

17

महद्वच। चमसवदविशेषात्। ज्योतरूपकमा तु तथा ह्यधीतत ॥ एके ॥

(1.4.7) mahadvat (vati just as) mahat, great ca indeed (1.4.8) camasavat aviseṣāt. (1.4.9) jyotih light rūpa-kramāt (abl. coming from) form - stage in a series tu rather tathā in that way hi for adhīyataḥ (gen. belonging to) learned like; according to some]

3.4 Indeed, he (not God) is (explained) as the great one (mahat), for there is no such distinction as the Soma vessel (see BU 1.1.2). Light comes rather from the sense-of-form stage (in the series) (see "jyotī-rūpam" BU 1.5.11-13), for in that way, it belongs to the learned one.

कल्पनोपदेशाच्च मध्वादिवदविरोधः। न संख्योपासंग्रहादपि नानाभावादतिरेकाच्च।

(1.4.10) kalpana-upadeśāt (abl. because) forming in the mind - teaching ca also madhu-ādi-vat (vati: like) sweet taste - and the others avirodhaḥ no denial (1.4.11) na not sankhyā-upasangrahāt (abl. known by) counting, reckoning - clasping, embracing api nāna-bhāvāt (abl. because) many, a multitude - existence atirekāt (abl. because) redundant ca and

3.5 There is no denial, because there is the teaching about forming it in the mind, just like sweet taste (madhu) and the others (smell and feel). It is not known by embracing the counting (of the words), because of the huge variety and because of the redundancy.

This principle applies to all forms of learning, whether it is the memorization and exact recitation of Vedic hymns by the ancient priests, or the same memorization, quoting of scriptures, and nit-picking debate on the part of students and teachers of all ages. The word "sankhya" applies to all such counting and reckoning of word knowledge, even the listing and enumerating of principles that are so dear to philosophical schools and their teachers. This is a poor substitute for inner realisation. You may debate yourself if you want to clarify your thoughts, but if you get drawn into a squabble, just quit, even if you are afraid your opponent will be seen to have won, because his desire to win and his refusal to let go is all he's got. To participate in argument is to have lost from the onset. Yajñavalkya did not debate his adversaries, and he did not defeat them. He let them each ask a series of questions that led to an ultimate truth, and they eventually "fell silent", only because they had reached the conclusion of the thread.

प्राणादयो वाक्यशेषात्। ज्योतिष्केषाम् ॥ असत्यत्रे।

कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः:

(1.4.12) prāṇa-ādayaḥ breath – beginning with vākya-śeṣāt (abl. ind) speech, saying – remainder, what is left over or after (1.4.13) jyotisā ekeṣām; of some, it is with light.] asati annne (loc./loc. where) does not exist – food (1.4.14) kāraṇatvena (inst. ind.) that being the cause ca and ākāśa-ādiṣu (loc. where) the ether – and the others yathā vyapadiṣṭaḥ ukteḥ

3.6 Those things (taste, etc. 3.5) begin with the breath that remains after all the saying is done (BU 1.3.7), where food does not even exist, and where there is (only) the ether and the others, that being the cause (of food), just as it is described by the passage (?).

समाकार्शात। जगद्वाचित्वात। जीवमुखव्यप्राणालिङ्गान्नेतिचेत्तद्व्याख्यातम्।

(1.4.15) samākarśāt (abl. since) extraction, drawing out (not "near or towards" in this context of causing and expressing) (1.4.16) jagat-vāci-tvāt (abl. because) world – saying (1.4.17) jīva-mukhya-prāṇa-aliṅgāt living person – mouth – breath – no indication na not so iti said cet if tat that vyākhyātam explanation

3.7 If you say it is not so, because there is no indication in the breath that comes from the mouths of living beings (people), of anyone vocally expressing the world by drawing it out (in detail); well, that is merely the explanation.

॥ अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके । वाक्यान्वयात् । प्रतिज्ञासिद्धेरलिङ्गमाश्रमरध्यः ।

उत्क्रामध्ये त्वेव भावादवधार्यादुलोम इति काशकृत्स्नः ॥

(1.4.18) anya-artham tu jaiminịḥ praśna-vyākhyānābhyām api ca evam eke (1.4.19) vākya-anvayāt (1.4.20) pratijñā-siddheḥ liṅgam āśmarathyaḥ (1.4.21) utkramiṣyataḥ (future 3rd p. pl.) evam bhāvāt iti audulomịḥ (1.4.22) avasthiteḥ iti kāśakṛtsnaḥ;

But it is the other meaning (of breath) according to Jaimini. According to some (others) it just comes from a question and the answer, just like that, by the logical conclusion of what is said. According to āśmarathya it (the question and answer 1.4.18) is the mark of establishing a proposition (inference). According to Audulomi they will both pass away because of having become manifest, just exactly so (perception). According to Kāśakṛtsna it is through abiding in the rite.

Chapter Three

19

प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात्। अभिध्योपदेशाच्च।

(1.4.23) prakṛtiḥ (fem. but refers to Brahman) prime originator ca and pratijñā-dṛṣṭānta-anuparodhāt (abl. because) assertion, proposition - example, illustration, characterization - no impediment, obstruction (1.4.24) abhidhya-upadeśāt (abl. known from) indivisible - teaching ca moreover

3.8 And that (breath) is the prime originator (prakṛti), because there is nothing to impede that characterization of it by these assertions and because there is the (Upanishadic) teaching on its being indivisible (BU 1.3.7).

साक्षाच्चोभयाम्नानात्। आत्मकृतेः परिणामात्।

योनिश्च हि गीयते ॥ एतेन सर्वे व्याख्याता व्याख्याताः ॥

(1.4.25) sākṣāt (ind.) clearly ca and ubhayāṁnānāt (abl. because) Veda (1.4.26) ātma-kṛteḥ (gen. of) his own - making pariṇāmāt (abl. since) transformation (1.4.27) yoniḥ origin ca indeed hi for gīyate it is sung, to be sung (hymns).] (It seems the editor decided to impose a section end by repeating the last word of his own comment.)

1.4.28 [etena sarve vyākhyātā vyākhyātāḥ; By that are explanations for all

3.9 And this is also known from the Veda, clearly both, since it is a transformation of his own making, for truly it is the origin itself that is praised in (Vedic) song.

The statement that the prime originating force of nature, known as "prakrti" or "pradhana", is nothing but Brahman is a bold one, and no doubt it would meet with fierce opposition in a mind that glories in niggling over precise definitions and differences. But if the all-too-familiar statements of absolute identity: "Brahman is this, Brahman is that. etc." are to have any meaning beyond the dubious technique of trying to mystify the listener with the impossible logic that one thing is another thing, we have to take it to mean that the name "Brahman" refers to such a comprehensive principle that it actually is what it produces. This is like identifying a pot with the clay from which it is made. There is no part of the the "pot" that isn't clay and no part of the clay that isn't "pot." The yogin in solipsist mode understands that all pots and non-pots alike exist only in his awareness, whether he is seeing, touching, smelling, remembering, imagining, or believing in them.

स्मृत्यनावकाशदोषप्रसङ्ग इति चेत्नान्यस्मृत्यनावकाशदोषप्रसङ्गात्।

(2.1.1) smṛti-anavakāśa-doṣa-prasaṅgaḥ laws - not admitting - problem, occurring, arising iti said cet if na no anya-smṛti-anavakāśa-doṣa-prasaṅgāt (abl. because) other - laws - not admitting - problem - arising

3.10 If you say there arises the problem of not admitting the smṛti (law scriptures); well, no, because then there arises the problem of not admitting other smṛtis.

इतरेषां चानुपलब्धेः। एतेन योगः प्रत्युक्तः। न विलक्षणत्वादस्य तथात्वं च शब्दात्। अभिमानिव्यपदेशस्तु॥

(2.1.2) itareṣāṃ (gen. pl. of) others ca and anupalabdheḥ (abl. because) no realization (2.1.3) etena yogah pratyuktaḥ (2.1.4) na there is no such vilakṣaṇa-tvāt (abl. because) different in character, varied - being asya of this tathātvam being just so ca and / śabdāt (abl. known from) the word, scripture (2.1.5) abhimāni-vyapadeśaḥ one of conceit, pride - description tu but

3.11 And from the point of view of those other (smṛtis), because of the absence of understanding, that yoga (union see 1.12) is thereby contradicted; and because of this (smṛti) being so varied, it is not just a matter of things being exactly so, but from this testimony there is rather a description of conceit.

विशेषानुगतिभ्याम्। दृश्यते तु असदिति चेत् न प्रतिषेधमात्रत्वात्। अपीतौ तद्धत्यसङ्गादसमञ्जसम्॥

viśeṣa-anugatibhyām (dat./abl. for the sake of) discrimination - conformity (2.1.6) dṛśyate it is known tu rather (2.1.7) asat not true iti said cet if na not pratiṣedha-mātratvāt (abl. because) prohibitions - mere (2.1.8) apītau (loc. in) taking part tad-vat that way prasaṅgāt (abl. ind.) occasional asamañjasam non-conforming, wrong

3.12 If you say that is not true, that it (smṛti) is known rather for the sake of discrimination and conformity; well no, because it is a measure of what is prohibited in taking part that way, (even) an occasional wrong.

न तु दृष्टान्तभावात् स्वपक्षदोषाच्च।तर्काप्रतिष्ठानादपि अन्यथा

(2.1.9) na tu dṛṣṭānta-bhāvāt (abl. known from) standard, paragon - existence (2.1.10) sva-pakṣa-doṣāt (abl. by) one's - a "wing" or side taken against another side - fault ca (2.1.11a) tarka-apratiṣṭhānāt (abl. ind.) logic, reasoning - no firm standing place, grounding api even anyathā the alternate way

3.13 But that (wrong) is not known by the existence of some standard and by the fault of someone's side (see YD 3.12-14), even lacking a firm grounding in reason, it is the alternate (Upanishad) way.

अनुमेयमिति चेदेवमप्यविमोक्षप्रसङ्गः:। एतेन शिष्टापरिग्रहा

अपि व्याक्याता।। भोक्त्रपत्तेरविभागश्रेत्स्यल्‍लोकवत्।।

(2.1.11b) anumeyam inference iti said cet if evam exactly that way api even anirmokṣa-prasaṅgaḥ absence of liberation - on occasion (2.1.12) etena by that śiṣṭa-aparigraḥāḥ api vyākhyātāḥ; By this (following text) are explained those learned ones without possessions.) (2.1.13) bhoktr̥-āpatteḥ (abl. ind. as) enjoyer - changing into a condition, becoming avibhāgaḥ not divided into parts cet even if syāt it may be lokavat (vati; like) the world

3.14 If you say there must be that reasoning; well, it is indeed that way on occasion without liberation, becoming the enjoyer, even if he is not himself composed of the parts, which is possible, just like the world (is possible).

तदनन्यत्वमारम्भणशब्दादिभ्यः। भावे चोपलब्धेः। सत्त्वाच्चावरस्य।

(2.1.14) tat-ananyatvam he - being none other ārambhaṇa-śabda-ādibhyaḥ (abl. known by) origination - scripture - and so on (2.1.15) bhāve (loc. as to) existence ca and upalabdheḥ (abl. known by) realization (2.1.16) sattvāt (abl. by) reality ca and avarasya (gen. of) lower, lesser

3.15 It's (the world's) being none other than he is known by that scripture on origination (becoming) and so on (BU Ch.2), and it is known both by direct realization as to his existence, and by the (reasoned) reality of the lower (world).

असद्व्यपदेशान्नेति चेत् न धर्मान्तरेण वाक्यशेषात्। युक्ते: शब्दान्तराच्च। पटवच्च।

यथा च प्राणादि। इतरव्यपदेशादिताकरणादिदोषप्रसक्तिः।

अधिकं तु भेदनिर्देशात्। अह्मादिवच्च तदनुपपत्तेः।

उपसंहारदर्शनान्नेति चेत् न क्षीरवद्‌धि

Chapter Four

देवादिवदपि लोके। कृत्स्नप्रसक्तिनिर्नवयवत्त्वशब्दकोपो वा। श्रुतेश्तु शब्दमूलत्वात्।

(2.1.25) deva-ādivdat (vati: like) gods - etc. api even as loke (loc. in) the world (2.1.26) krtsna-prasaktiḥ everything - clinging niravayavatva-śabda-kopaḥ being without members - testimony - anger vā on the other hand (2.1.27) śruteḥ (abl. from) scripture tu but śabda-mūlatvāt (abl. from) words - foundation - its being

4.1 On the other hand, clinging to everything in the world even as (you cling to) the gods and so on, there is your anger at the testimony of indivisibility, but that (testimony) is from the scriptures, because of that (indivisibility) being the foundation of the words.

आत्मनि चैवं विचित्राश्र हि। स्वपक्षदोषाच्च। सर्वोपिता च तद्दर्शनात्।

(2.1.28) ātmani (loc. within) the individual ca and, both evam completely / vicitrāḥ (pl.) the manifold ca and, both hi for (2.1.29) svapakṣa-doṣāt (abl. for) one's own side (school) - fault ca whereas (2.1.30) sarva-upetā all those - entered into being ca moreover / tat thus darśanāt (abl. according to) view

4.2 For he (Brahman) is completely within the individual self, and he is the manifold, both; for there is both the fault of (taking) one's own side (YD 5.3), and the entering into being (BU 1.4.4a) all those things. Thus it is, according to this Darśana.

विकारणत्वेऽपि चेतः। तदुक्तम्। न प्रयोजनवत्त्वात्।

लोकवतु लीलाकैवल्यम्। वैषम्यनैर्घृण्ये।

(2.1.31) vikaraṇatvāt (abl. because) entering into a state, changing into something else, becoming na not so iti said cet if [tat uktam (by) him - declared; (2.1.32) na not prayojanavat-tvāt (abl. because) one who has the purpose - being (2.1.33) lokavat (vati like, as) the world tu rather līlā-kaivalyam (samāhāra dvandva) amusement, semblance - being the only one (2.1.34a) vaiṣamya-nairghṛṇye (dual) being without equality, injustice - being without compassion, cruelty

4.3 If you say that is not so, because one would become something else; well, it is rather because of his being the one whose very purpose is appearing as the world, being the only one, amusing himself, that there is no such injustice and cruelty (as found in the smṛtis).

न सापेक्षत्वात्था हि दर्शयति। न कर्मविभागादिति चेत्नानादित्यवात्। उपपद्यते चाप्युपलभ्यते च।

(2.1.34b) na not sāpekṣatvāt (abl. since) with respect to tathā thus hi because darśayati cause to appear (2.1.35) na not karma-avibhāgāt (abl. because) karma - no distribution iti said cet if na not the case anāditvāt (would come from) without beginning, pre-existing (2.1.36) upapadyate (ātmanepada; unto oneself) it is produced; also "suitably", "duly" ca both, and api upalabhyate it is received, found

4.4 If you say it is not so because there would be no distribution of karma, since when it comes to that, one does not just cause things to appear; well no, because that would come from a pre-existing world, both produced and received.

सर्वधर्मोंपपत्तेश्व। रचनानुपपत्तेश्व नानुमानम्। प्रवृत्तेश्च। पयोम्बुवच्चेत्तत्रापि।

(2.1.37) sarva-dharma-upapatteḥ evidence ca (ca>ca>na) either (2.2.1) racana-anupapatteḥ the act of fashioning, forming, making - lack of evidence ca or na anumānam (2.2.2) pravṛtteḥ (abl. by) manifestation ca and (2.2.3) payasambuvat (vati as) water cet if tatrā in that place api just

4.5 And it (karma) cannot be inferred, either from the evidence of everyone's dharma (rank), or from the lack of evidence of arranging it (one's own dharma), and if milk is as water (BU 1.2.2a), it is because it manifests there (in the pre-existing world).

व्यतिरेकानवस्थितेश्वानपेक्षत्वात्। अन्यत्रभावाच्च न तृणादिवत्। अभ्युपगमेऽप्यर्थाभावात्।

(2.2.4) vyatireka-anavasthiteḥ (because) particular - no abiding, stability caanapekṣatvāt (abl. because) there being no consideration (2.2.5) anyatrā in the other place bhāvāt (abl. because) existence ca na tṛṇa-ādivat (vati: like) grass -

etc. (2.2.6) abhyupagame (loc. in) agreeing, following along api surely artha-abhāvāt (abl. because) life-purpose – not existing

4.6 For there is no abiding stability in such a particular thing, and because that (stability) exists in the other place, it (milk) is not as grass etc. (see BU 1.5.2d), because surely one's life-purpose does not exist in just accepting that.

Everyone knows milk comes from grass and water and so on (through cows, of course), but in the present moment, milk is nothing but the sweet taste, the color, the temperature, and texture of it, produced by the senses and not just passively perceived by them. A person thoroughly knows that truth whenever he tastes milk, but surely he doesn't start explaining the milk every time. The explanation is good enough for someone who has no interest in considering the meaning of his life outside work, family, and basic survival and comfort. It is good enough for someone who turns to faith to relieve himself of the responsibility of focusing on self-realisation. Anyone who is reading material like this should really be willing to step beyond the hedonism of just living life to the fullest, or the intellectual gluttony of philosophical reasoning, or abdication to blind faith. It should not be good enough until he knows himself.

पुरुषाश्मवदिति चेत्‌स्थापि। अज्ञित्वानुपपत्तेश्च। अन्यथानुमितौ च झशक्तिवियोगात्‌॥

(2.2.7) purūṣaḥ human spirit, person aśmavat (vati: like) pestle iti said cet if that is the case api indeed (2.2.8) aṅgitva-anupapatteḥ (abl. because) (fr. aṅgin) possession of limbs, being corporeal – to be, being – not evident ca both, and (2.2.9) anyathā otherwise anumitau (loc. if) inferring ca and jña-sakti-viyogāt to know – ability – disjunction, loss

4.7 If you say that the human being is like the example of the pestle, well that is indeed the case, both because he is not evident just by being possessed of limbs, and because otherwise, inferring that, there would be the loss of the ability to know.

The objection implies that the human being's purpose is work (karma), as in the daily practice in those days of pounding grain with a mortar and pestle. But there is a certain lesson in the Vaisheshika, referred to again in the Sankhya, where the important thing is not the outward observable act of lifting the heavy stone pestle with the hands (limbs) but the impulse to lift, which can only be felt internally as

"the evidence of the perceiver" himself. Then when the pestle is dropped onto the grain, the result is again perceived as an external thing.

विप्रतिषेधाच्च समञ्जसम्। महद्दीर्घवद्वा ह्रस्वपरिमण्डलाभ्याम्। उभयथापि न कर्मान्तः।

(2.2.10) vipratiṣedhāt contradiction ca asamañjasam not right (2.2.11) mahat-dīrghavat (vati: like) great - lofty vā or hrasva-parimaṇḍalābhyām (abl. dual (made) from) tiny - round (2.2.12a) ubhayathā either way api really na no karma atah coming out of this

4.8 And that isn't right because it contradicts (the whole thesis). Whether like the great ones on high (gods) or made from things that are tiny and round (atoms), really either way, no karma can come out of this.

तदभावः। समवायाभ्युपगमाच्च साम्यादनवस्थितेः। नित्यमेव च भावात्।

(2.2.12b) tat-abhāvaḥ in him - no existence (2.2.13) samavāya-abhyupagamāt (abl. because) inherence - acceptance ca both (... and) sāmyāt (abl. ind.) equally anavasthiteḥ (abl.comp. w/sāmya) not abiding (2.2.14) nityam (ind.) constantly eva so ca and bhāvāt (abl. because) existence

4.9 And it (karma) does not exist in him (the human being 4.7), because there is acceptance of the inherence (of Brahman) equally with the non-abiding, and constantly so, because that does exist (in him), ...

रूपादिमत्त्वाच्च विपर्ययो दर्शनात्। उभयथाच दोषात्। अपरिग्रहाच्च।

(2.2.15) rūpa-ādimatvāt (abl.comp. w/viparyaya) the having form and the others ca also viparyayaḥ opposite darśanāt (abl. according to) view (2.2.16) ubhayathā either way (This recalls the same word in 4.8, which refers to the dual compound there.) ca and doṣāt (abl. because) fault, wrong (2.2.17a) aparigraḥāt (abl. since) not possessing ca and

4.10 ... and because, according to this Darśana, that (inherence) is the opposite of his having (consisting of) the physical form and so on, and because he does not possess that, and because it (karma) is wrong either way (by religion or materialism 4.8).

अत्यन्तमनपेक्षा। समुदाय उभयहेतुकेsपि तदप्राप्तिः।

(2.2.17b) atyantam ultimate anapekṣā not regarding or considering (2.2.18) samudāyaḥ combination, collection, multitude ubhaya-hetuke api (loc. w/api even though) both – (ifc) cause of tat-aprāptiḥ non-acquisition (see YD)

4.11 (Even) not considering the ultimate (gods), there is (still) the multiplicity (of objects), (but) even though he is the cause of both, he does not acquire them.

इतरेतरप्रत्ययत्वादिति चेत्नोत्पत्तिमात्रनिमित्तत्वात्। उत्तरोत्पादे च पूर्वनिरोधात्।

(2.2.19) itaretara-pratyaya-tvāt (abl. known from) one thing vs. another - conviction, belief, faith - state of iti cet na utpatti-mātra-nimittatvāt (abl. because) making up, affecting - merely - being caused by (2.2.20) utara-utpāde (loc. upon) subsequent, the new way - birth ca pūrva-nirodhāt (abl. because) previous, the old way - containment

4.12 If you say it (karma) is known out of a state of firm belief (faith YD) in the one vs. the other, well that is not the case, because that (belief) would be caused merely by affecting it, and because there is containment (YD) of that old (belief) upon the birth of the new one.

असति प्रतिज्ञोपरोधो योगपद्यमन्यथा। प्रतिसंख्याप्रतिसंख्या।

(2.2.21) asati (loc. as) not true pratijñā-uparodhaḥ positive assertion – (could be) blocking (The optative sense follows from asati) yaugapadyam (as ind.) simultaneously anyathā otherwise (2.2.22a) pratisaṅkhyā apratisaṅkhyā conscious or not conscious

4.13 Otherwise, the assertion (of belief) could be simultaneously blocked as not true (by anyone stating an opposing unsupported belief), whether it is duly considered or not.

निरोधाप्राप्तिरविच्छेदात्। उभयथा च दोषात्। आकाशे चाविशेषात्। अनुस्मृतेश्च।

(2.2.22b) nirodha-aprāptiḥ containment - no finding (There is an argument here against the Buddhist doctrine of pratisaṅkhyā-nirodha.) avicchedāt (abl. by) cutting off, discontinuance, cessation (2.2.23) ubhayathā either way ca and doṣāt (abl. because) fault, mistake (2.2.24) ākāśe (loc. in regard to) the ether ca and

aviśeṣāt (abl. from) no distinction (2.2.25) anusmṛteḥ (abl. from) following or favoring memory ca and

4.14 And either way, one does not find containment without cessation (of those beliefs), because that is a mistake that arises from a lack of distinction in regard to the ether (Brahman), and from following by rote.

Following by rote is consciously reviewing learned truths in their verbal form, or acting on them, whereas not distinguishing the source of conscious thought results from dullness of consciousness, so the goal is cessation of the belief, not cessation of thought. The idea of subjective unconsciousness only exists as a naive negation while conscious, unless consciousness is defined as a certain mode of functioning on the part of a robot-like brain/body machine. That way of thinking, as valid as it is, would be science and not philosophy. Being conscious of the containment is the whole point of yoga, as stated in the opening sutras of the Yoga Darshana. The references to belief and memory is also a strong link to the Yoga Darshana. Both authors are obviously teaching the same points using the same terminology, but there is no way to tell if one drew from the other or if both were familiar with other sources that are now lost, or neither.

नास्तोडृष्टत्वात्। उदासीनानामपि चैवं सिद्धिः। नाभाव उपलब्धे:।

(2.2.26) na neither asataḥ (abl. because) not actual, tangible adṛṣṭatvāt (abl. since) not to be understood (2.2.27) udāsīnānām (gen. point of view) by philosophers api really ca and evam exact siddhiḥ proof (2.2.28) na no such thing abhāvah non-existence upalabdheḥ (abl. because) realization

4.15 There is no exact proof (of ?), because it is not a tangible thing, and because it is not really something to be understood by philosophers, because it is the realization that there is no such thing as non-existence.

वैधर्म्याच न स्वपादिवत्। न भावोऽनुपलब्धे:। क्षणिकत्वाच।

(2.2.29) vaidharmyāt (abl. ind.) of a different nature ca and na neither svapna-ādivat sleep, sleepiness, dream (2.2.30) na nor bhāvah existence anupalabdheḥ (gen. of) non-realization (2.2.31) kṣaṇikatvāt (abl. because) being in the moment, momentariness ca and

4.16 And neither is there the existence of non-realization, just because it would be different in nature, like sleep and so on, (see VD 8.10-12) because of that (realization) being in the present moment.

सर्वथानुपपत्तेश्। नैकस्मिन्नसम्भवात। एवं चात्माकात्स्न्येम्।

4.17 And there is no 'in all cases' (moments and places) (SD 18.6), because there is no evidence for it, and because it is utterly impossible for the one single being that his individual self is not the entirety (BU 1.4.1).

न च पर्यायादप्यविरोधो विकारादिवत्। अन्यवस्थितेश्रोभयत्वादविरोधः।

4.18 Though it certainly does not agree with recurrence (re-incarnation), it is the same in that one is eternal either way, by (constantly) changing form and so on, and by abiding (in Brahman) in the end.

The mention of re-incarnation then God matches SD12.10-17 and YD 1.17-18.

Chapter Five

पत्युरसामञ्जस्यात्। सम्बन्धानुपपत्तेश्। अधिष्ठानानुपपत्तेश्। करणवच्चेत् भोगादिभ्यः। अन्तवत्त्वम्।

(2.2.41) antavattvam state of having an end (see antya 2.2.36)

5.1 If you say that (death and transformation) is the work of a lord (God) because, lacking the evidence for a (self) connection and lacking the evidence of (self) governance, those things would be unfitting; well, there is no such end-state to experience and everything else.

असर्वज्ञाता वा। उत्पत्त्यसम्भवात्। न च कर्तुः करणम्‌।

विज्ञानादिभावे वा तदप्रतिषेधः। विप्रतिषेधाच्च।

a-sarvajñatā no – all – knowing (omniscience) (see "in all cases 6.15) vā (with the preceding negation) nor (2.2.42) utpatti-asambhavāt (abl. for) producing, effecting – impossible (2.2.43) na_ca though not anyway kartuḥ (gen. of) creator karanam doing, making (2.2.44) vijñāna-ādi-bhāve (loc. in regard to) worldly knowledge, etc. vā (with na) on the other hand tat-apratiṣedhaḥ that – no rejection (2.2.45) vipratiṣedhāt (abl. because of) general rejection ca

5.2 Nor is there omniscience, for it would be impossible to affect that—though that is not the business of a creator anyway. On the other hand, when it comes to worldly knowledge and so on, there is no rejection of that too, just because of the general rejection (of omniscience).

न वियदश्रुते:। अस्ति तु गौण्यसम्भवात्। शब्दाच्च। स्पाच्चैकस्य ब्रह्मशब्दवत्‌।

(2.3.1) na nor viyat heaven aśruteḥ (abl. just because) without the scriptures (2.3.2) asti it exists tu rather (2.3.3) gaunya-sambhavāt (abl. because) secondary – possible (2.3.4) śabdāt (abl. taken from) testimony ca moreover (2.3.5) syāt perhaps, it is possible ca and ekasya (gen. of, for) one brahma-śabdavat (vatup possessing or possessed of) Brahman – sound

5.3 Nor is heaven (rejected), just because it is not mentioned in that scripture (Upanishad). It exists rather because it is possible in a secondary sense taken from that (scriptural) word, and perhaps, for the one single being, it is like the word (sound) of Brahman (Oṁ).

प्रतिज्ञाहानिरवैयतिरेकाच्चशब्देभ्यः। यावद्विकारं तु विभागो लोकवत्‌।

(2.3.6) pratijñā-ahāniḥ promise – no rejection avyatirekāt (abl. because) not excluded śabdebhyaḥ (abl. pl. by) words, testimony (2.3.7) yāvat to whatever vikāraṃ (acc. sg.) modification tu but vibhāgo division lokavat like the world

extent vikāram entering into a modified form tu vibhāgaḥ apportioned spread out, divided lokavat (vati appearing as) the world

5.4 There is no rejection of that promise (of heaven), for it is not excluded by the testimony (of the Upanishad), but to whatever extent one enters into a changed form and is apportioned out, it (heaven) becomes like the world (as follows:)

॥ एतेन मातरिश्वा व्याख्यातः। असम्भवस्तु सतोडनुपपत्तेः। तेजोडतस्तथा ह्याह। आपः। पृथिव्यतिकाररूपशब्दान्तरेभ्यः। तदभिध्यादेव तु लिङ्गात्सः॥

(2.3.8) etena mātariśvā vyākhyātah (2.3.9) asambhavah tu satah anupapatteḥ; by this (following) is explained mātariśvan but it isn't actually possible, because there is no real evidence.] (2.3.10) tejaḥ luminance ataḥ (abl. from) him tathā in that way hi because āha he spoke (2.3.11) āpas- (2.3.12) -pṛthivī-adhikāra - rūpa - śabda-antarebhyah (dat. pl. for) water, dominion over the earth - form - sound - and the others (2.3.13) tat-abhidhyānāt (abl. by it - desiring eva just tu rather tat and thus liṅgāt (abl. known by) indicator saḥ

5.5 His luminance (emanated) from him, for in that way, rather just by desiring it, he spoke for water, dominion over the earth, form, sound and the others, and thus he is known by the indicator. (See BU Ch.2.)

विपर्ययेण तु क्रमोडत उपपद्यते च। अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेत्नाविशेषात्।

(2.3.14) viparyayeṇa (inst. by) opposing point of view tu but kramah series, progression ataḥ through this upapadyate he comes forth duly, properly ca (2.3.15) antarā (inst. by means of) intermediate vijñāna-manasī (dual) worldly knowledge - mind krameṇa (inst. through) progression tat-liṅgāt (abl. known by) its - indicator iti said cet if na not aviśeṣāt (abl. because) the same (see 4.18)

5.6 But if you say, by the opposing view, that there is a series (of incarnations) and it is through this that he comes forth, that because there is an indicator, worldly knowledge and mind must exist by means of an intermediate through this series; well no, because of that thing that is "the same" (the same word "aviśeṣa" mentioned in 4.18).

चराचरव्यपाश्रयस्तु स्यात्तद्यपदेशो भक्तस्तद्वावभावित्वात्।

(2.3.16) cara-acara-vyapāśrayah moveable - immoveable - without support or refuge, self-dependent tu in fact (contrary sense) syāt possible tat-vyapadeśah its - description bhāktah "fed", dependent tat-bhāva-bhāvitvāt that - state - being the one who would enter into

5.7 In fact, it is possible to be without that support, whether moveable or immovable (animal or plant bodies, or breaths?), that being his description (in BU 1.4.4), dependent (1.4.16b) (only) because of his being the one who enters into the state of that (incarnation);

नात्माश्रुतेर्नित्यत्वाच्च ताभ्यः। झोडत एव।

उत्क्रान्तिगत्यागतीनाम्। स्वात्मना चोत्तरयोः ।

(2.3.17) na not ātmā the individual person śruteh (abl. known from) scripture nityatvāt (abl. because) constancy (constant presence) ca tābhyah (abl. pl. known by) them (2.3.18) jñah a knowing one, wise atah on the basis of this eva indeed (2.3.19) utkranti-gati-āgatīnām (gen. pl. of) passing away - going - coming (2.3.20) sva-ātmana (inst. by means of) own - individual soul ca uttarayoh (dual; both) after

5.8 And according to that scripture (Upanishad), he is not the individual that is known by those (incarnations), and indeed from this, the one knowing of passing away, going (to the after-life), and coming back by means of his own individual soul, for those two are after (passing away).

नाणुरतच्छ्रुतेरिति चेन्नेतराधिकारात्। स्वशब्दोन्मानाभ्यां च। अविरोधश्रुत्‌न‌दनवत्।

(2.3.21) na not anuḥ atomic atat "not that", something other śruteḥ (abl.) not known from scripture iti cet if (you say) na no itara-adhikārāt (abl. because) of the other - authority (2.3.22) sva-śabda-unmānābhyām (abl. because) testimony - evaluation ca (2.3.23) avirodhaḥ no disagreement candanavat sandalwood, figuratively "the best of" (see MW)

5.9 If you say it is known from scripture (śruti) that the atomic (body) is nothing other (than the individual self); well no, because that is the authority of the other (the smṛti), and because there can be no disagreement with ones own evaluation and (accompanying) testimony as to what is best.

अवस्थितिवैशेष्यादिति चेत्नाभ्युपगमाद्दोष इह।

गुणाद्वा लोकवत्। व्यतिरेको गन्धवत्॥

(2.3.24) avasthiti-vaiśesyāt (abl. because) abiding - difference, superiority, pre-eminence iti cet if you say na no abhyupagamāt (abl. from) admitting, accepting hṛdi (loc. in) heart hi because (2.3.25) guṇāt (abl. of comparison) essential constituents vā or, alternatively to lokavat as the world (2.3.26) vyatirekah separate gandhavat like the sensation of smell

5.10 If you say that (smṛti) is superior to abiding; well no, because that (abiding) is by accepting what is within the heart, or by the essential constituents appearing as the world, separate like the sensation of smell.

तथा च दर्शयति। पृथगुपदेशात्। तद्गुणसारत्वात्तु

तदुपदेशः प्रज्ञवत्। यावदात्मभावित्वाच्च।

(2.3.27) tathā in that way ca also darśayati (caus.) causes (the world) to appear (2.3.28) pṛthak-upadeśāt (abl. from) individual - teaching (2.3.29) tat that guṇa-sāratvāt (abl. known from) its - essential constituents - inner core, pith, heart, substance, essence - being tu however tat that vyapadeśaḥ his - description prajñavat (vati like, as) clever, intellectual, learned one (2.3.30a) yāvat as great as ātma-bhāvitvāt (abl. from) individual person - becoming ca na and not

5.11 And it is in that way that he causes (the world) to appear, according to the teaching on the individual (see "pṛthaktvam" VD). That (teaching), however, is known from the essential constituents being its very core, that being his description, and not from becoming an individual person who is as great as some learned intellectual (see BU 1.3.18b), ...

दोषस्तदर्शनात्। पुंस्त्वादिवत्त्वस्य सतोडभिव्यक्तियोगात्।

नित्योपलब्ध्यनुपलब्धिप्रसङ्गः॥

(2.3.30b) doṣaḥ fault, mistake tat-darśanāt (abl. since) it - view (2.3.31) puṃs-tva-ādivat (vati: like) the physical person - being - etc. tu rather asya this sataḥ (abl. because) truth / abhivyakti-yogāt manifestation - relevant (2.3.32a) nitya-upalabdhi-anupalabdhi-prasaṅgaḥ eternal - realization - non-realization - happening

5.12 ... which is a mistake, according to (the Upanishadic) view of it, because its truth is rather more like his being a physical person and so on, relevant only through a (physical) manifestation who just happens to realize or not realize some eternal (truth).

अन्यतरनियमो वान्यथा। कर्ता शास्त्रार्थवत्त्वात्। विहारोपदेशात्। उपादानात्।

5.13 On the other hand, (our) definition one way or the other way is 1.) a creator (god) being the one whose purpose is to rule, (or) 2.) knowing through teaching of delighting in the world through accepting it unto oneself.

व्यपदेशाच्च क्रियायां न चेत्निर्देशविपर्ययः। उपलभ्यवदनियमः। शक्तिविपर्ययात्।

5.14 If you say no, because the description is also in performing sacrifices; well, having realization is the opposite of all those details, without that obligation, because it is the opposite of that ability (to sacrifice).

समाध्यभावाच्च। यथा च तक्षोभयथा। परन्तु तच्छ्रुते।

5.15 For there is also the absence of that (accepting) contemplation, and the way where he is a (mere) woodcutter, (and) both ways are in turn distant from the scripture on that (contemplation), ...

Chapter Five

कृतप्रयत्नापेक्षस्तु विहितप्रतिषिद्धावैयर्थ्यादिभ्यः। अंशो नानाव्यपदेशादन्यथा चापि।

(2.3.42) ḳrta-prayatna-apekṣaḥ done, accomplished - effort, endeavor - considering tu rather vihita-pratiṣiddha-avaiyarhyya-ādibhyah (abl. by) having performed (the rite) - having driven off, prevented - not being without wealth - etc. (2.3.43a) amśaḥ share, portion, part nānā-vyapadeśāt (abl. from) multitude - description anyathā otherwise ca api

5.16 ... considering instead that his endeavor is accomplished by having performed, having driven off (misfortune), not being someone who has no wealth, and so on. Otherwise, from that description of a multitude (of words, details, people, etc.) it is just a matter of someone's share.

दाशकितवादित्वमधीयत॥ एके। मन्त्रवर्णाच्च। अपि च स्मर्यते॥ प्रकाशादिवदेव परः। स्मरन्ति च।

(2.3.43b) dāśa-kitvā-ditvam fisherman - gambler - etc. - state of being, lot adhīyataḥ (gen. of) priest [eke (2.3.44) mantravarṇāt ca (2.3.45) api_ca smaryate; [which is, according to some, (a fee) for reciting the Veda, as well as being respected as law.] (2.3.46) prakāśa-ādivat (vatup; possessed of) inner light - etc. na not evam the same paraḥ beyond (2.3.47) smaranti they recite ca and

5.17 For the learned priest, this (sharing) would be the lot of a fisherman, a gambler, etc., and what they recite is not as supreme as the inner light and the rest.

दाशकितवादित्वमधी़त॥ एके। मन्त्रवर्णााच्च। अपि च स्मर्यते॥ प्रकाशादिवदेव परः। स्मरन्ति च॥

5.17 For the learned priest, this (sharing) would be the lot of a fisherman, a gambler, etc., and what they recite is not as supreme as the inner light and the rest.

अनुज्ञापरिहारौौ देहसंबन्ध्यनादित्यौौ। असंततेश्वार्यपितकरः। आपामो वा॥

(2.3.48) anujñā-parihārau (acc.) approval - avoiding (misfortune) deha-sambandhāt (abl.) body - attachment / jyotir-ādivat (vati: like) physical light - etc. (2.3.49) asamtateḥ (abl. from) intermittent ca and / avyatikaraḥ no reciprocation (2.3.50) ābhāse (loc. when) addressing (the gods) eva that way ca

5.18 There are (hymns of) approval (of good fortune) and avoidance (of misfortune) arising from attachment to the body, and from this intermittent thing (practice), one has (only) the physical light (of the fire) and the rest; and when addressing the gods like that, they don't reciprocate.

36

The Vedanta Darshana

Chapter Six

अदृष्टानियमात्। अभिसंध्यादिष्वपि चैवम्। प्रदेशादिति चेत्नान्तर्भावात्।

(2.3.51) adrṣṭāni uncommonly known yamāt (abl. through) discipline (2.3.52) abhi for, towards saṁdhyā-ādiṣu sandhyā-vandana, daily prayers - etc. api surely ca also (2.3.53) evam just so pradeśāt (abl. according to) custom iti cet if you say na no antarbhāvāt (abl. because) being inner, inherent

6.1 If you say that those things which are not commonly seen are known through discipline, and that this is surely the purpose of the daily prayers (the "sandhyā-vandana": mantras, bathing, breathing exercises, etc.) and so on, that are done just so according to custom; well no, because it is an inner thing.

This is not to say that daily spiritual rituals should be abandoned, whether religious or not. Regular prayers, readings, affirmations, meetings and so on are just as valid as the more mundane rituals that we all perform every day, from hygiene and food to social and work-related routines. They are perhaps a step closer to fulfilling the highest purpose of human life, but they are no substitute for direct contemplation of the underlying pure awareness.

तथा प्राणा:। गौण्यसम्भवात्। तत्राक्षश्रुते:। तत्पूर्वकत्वाद्वाच:।

(2.4.1) tathā in that way prāṇāḥ vitalities (2.4.2) gaunya-sambhavāt (abl. because) essential-constituent state - (ifc) produced from, made of (2.4.3) tat that prāk prior śruteḥ (abl. according to) scripture ca even (2.4.4) tat-pūrvakatvāt (because) that - (ifc) preceded by vācaḥ (abl. out of) speech

6.2 In that (inner) way, the vitalities come from manifestation out of the essential-constituent state—which is indeed prior according to the scripture—arising out of speech, because of being preceded by that (in the text).

सप्त गतौर्विशेषितत्वाच्च। हस्तादयस्तु स्थितेडतोनैवम्। अपवर्ग। श्रेष्ठश्र।

(2.4.5) sapta (nom.) seven gateḥ (of) way viśeṣitvāt (abl. by) uniqueness ca and (2.4.6) hasta-ādayaḥ hands etc. tu but sthite (loc. having to do with) commonly accepted ataḥ so na not evam just that (2.4.7) anavaḥ atoms ca and (2.4.8) śreṣṭhaḥ best, chief ca

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6.3 The seven (vitalities) are known by the uniqueness of their way, but the hands and the other (limbs) have to do with that commonly accepted (daily ritual), so it isn't just that. It is the atoms, and the chief (breath), both.

The seven treated in the BU 1.3 are: voice, common breath, sight, hearing, mind, the individual, and the imperishable (the chief breath). The last two are considered as a unit, and the individual in that particular case is called Ayāsya Āṅgirasaḥ (perhaps the author of that passage), while the other is called "Dūr" because it is "far" from death, hence imperishable. It is also emphasized in that passage that the first is masculine in gender and the second feminine.

न वायुक्रिये पृथगुपदेशात्। चक्षुरादिवत् तत्सहिशिष्यादिष्यः।

(2.4.9) na it is not vāyu-kriye (loc. as) air - work, product pṛthak-upadeśāt (abl. known from) the individual - teaching (2.4.10) cakṣus-ādivat (vatup having) eye-sight - etc. tu but 8.8 tat - saha-śiṣṭya - ādibhyah (abl. known from) that - groups of students, schools, disciplines - and the others. (2.4.11) akaraṇatvāt (abl. because) not being the producer ca and na no doṣaḥ fault 8.9 tathā in that way hi because darśayati causes (the world) to appear

6.4 But this (body) that has physical eyes and so on is not the one that is known from the teaching on the individual as the product of air (see VD, also BU 18), and there is no fault (in that teaching) just because of (those eyes) not being the producer (of sight) that is known from schools on that and other (sciences), because it is in that way that he causes (the world) to appear.

This work refers to Vaisheshika terms by saying "according to the scripture on: essential constituents, individuality, etc." whereas the VD defines them.

पञ्चवृत्तिमनोवदव्यपदिश्यते। अणुश्र। ज्योतिराद्यधिष्ठानम् तु तदमननात्।

(2.4.12) pañca-vṛttiḥ five - mode manovat (vati like, as) vyapadiśyate described (2.4.13) aṇuḥ atomic ca and (2.4.14) jyotir-ādi-adhiṣṭhānam physical light - etc. - governing tu but tat-āmananāt (abl. known through) full consideration (not āmāna)

6.5 The five-mode (the powers of sense), is described (in BU Ch. 3) as mind, and as atomic, but governance over physical light and the others is known by deep meditation on them.

प्राणवता शब्दात्। तस्य च नित्यत्वात्। त इन्द्रियाणि तद्वपदेशादन्यत्र श्रेष्ठात्।

(2.4.15) prāṇavatā (inst. by means of) having breath śabdāt (abl. arising out of) sound (2.4.16) tasya (gen. of) that ca and nityatvāt (abl. apart from) constancy (2.4.17) te these indriyāṇi powers tat-vyapadeśāt (abl. according to) his - description anyatra in a place apart śreṣṭhāt (abl. apart from) most excellent, supreme

भेदश्रुते:। विकल्पान्याच। संज्ञामूर्तिकृप्तिस्तु त्रिवृत्कुर्वत:। (-ते)

(2.4.18) bheda-śruteḥ (abl. according to) partition - scriptures (2.4.19) vailakṣaṇyāt (abl. known from) diversity ca and (2.4.20a) saṁjñā-mūrti-kṛptiḥ names - physical things - preparing, arranging rightly or according to a certain order tu on the one hand trivṛt-kurvataḥ (-te) (abl. or loc.; by or in) three modes of performing rites (The following word was misplaced, so the sandhi is unclear.)

उपदेशात् मौसादि भौमं यथाशब्दमितरांश।। विशेष्यन्तु तद्वादस्तद्वाद:।

(2.4.20b) upadeśāt (abl. according to) teaching (2.4.21) māmssa-ādi (fem.) flesh, incarnation - etc. bhaumam (vikārāthaka; made of) earth yathā by which śabdam (acc.) sound, speech, word, the vocal itarayoh (gen. dual; of) the other two ca (2.4.22) vaiśeṣyāt (abl. by) particular - being tu on the other hand tat-vādah that - speaking, uttering (śabdam is the object in the accusative, corresponding to "tat"). The overall syntax and placement of "tu" are a pretty fair match with 6.7.)

the utterance of that which is the vocal aspect of those other two (the names and things), by being the particular one (who does it).

तदन्तरप्रतिपत्तौ रंहति सम्परिषवक्तः प्रश्ननिरूपणाभ्याम्।

त्र्यात्मकत्वात्तु भूयस्त्वात्। प्राणगतेश्व।

6.9 When that other way (6.7) is undertaken, one goes along completely engrossed by the question and the investigation, but according to the threefoldness (knowledge, karma, breath see 6.14) it is instead by the abundance and by the breath way.

अश्र्यादिगतिश्रुतेरिति चेत्न भाक्तत्वात्। प्रथमेऽश्रवणादिति चेत्न ता एव ह्युपपत्तेः।

(3.1.4) agni-ādi-gati-śruteḥ iti cet na bhākta-tvāt (abl. because) aśravaṇāt (abl. because) no hearing (in the scripture) iti cet na tāḥ eva hi because upapatteḥ (abl. known by) evidence

6.10 If you say it should be according to the scripture on the way that begins with Agni; well no, because of his being dependent ("fed" with fuel and offerings), and if you say, "... because that (dependence) is not what we hear in the principal (śruti, rig veda)"; well no, for only those (the threefoldness 6.9) are known by direct evidence.

अश्रुतत्वादिति चेत्नेष्टादिकारिणां प्रतीतः। भाक्तं वानात्मवित्त्वात्तथा हि दर्शयति।

(3.1.6) aśrutatvāt being unheard iti cet if you say na no iṣṭa-ādi-kāriṇām (gen. of) desired - etc. - those who perform pratīteḥ (abl. by) understanding (3.1.7) bhāktam dependent vā or else an-ātma-vittvāt (abl. because of) not being self-aware tathā in that way hi for darśayati he causes (the world) to appear

6.11 If you say, "... because of their being unheard-of (in scripture)"; well

addressing what is desired, or else one would be dependent because of not being self-aware, for it is in that way that he causes (the world) to appear.

कृतात्ययेडनुशयवान्टष्टस्मृतिभ्यां यथेतमननेवं च

॥ चरणादिति चेत्नोपलक्षणार्थेति काश्णाजिनि: ॥

(3.1.8) kṛta-atyaye (loc. upon, after) done - passing away anuśayavān "after-lying", sustaining consequences (of karma) dṛṣṭa-smṛtibhyām (abl. according to) common knowledge - law books yathā in which way itam gone anevam not exactly so ca and yet (3.1.9) caraṇāt (abl. a result of) behavior iti cet if you say na no jupalakṣaṇārthā (f. in comp.) iti kāṛṣṇājinịh; a roundabout way of putting it, according to kāṛṣṇājini.] (This comment is no mighty philosophical truth about applying the example of one man to all mankind, or vice versa. It is just an offhand remark.)

6.12 It is (only) according to common teaching and law scriptures, that one has the sustaining of consequences after his passing away is done, in which way he is gone—and yet, not exactly—and if you say that is a result of his behavior; well, no.

(See a very similar passage on the same subject in YD 4.12, which also has a similar compound with kṛta. Patanjali also mocks the belief in non-existence.)

आनर्थक्यमिति चेत्न तदपेक्षत्वात् ॥ सुकृतदुष्कृते एवेति तु बादरी: ॥ अनुष्ठादिकारिणामपि

च श्रुतम्। संयमने त्वनुभूयतरेषामारोहावरोहौ तद्रतिदर्शनात्

(3.1.10) anarthakyam not being the life-purpose iti cet if you say na no [tat-apekṣa-tvāt (3.1.11) sukṛta-duṣkṛte eva iti tu bādariḥ; But according to Bādari, in consideration of this (purpose), it is a matter of what is done well vs. done wrong.] (3.1.12) an-iṣṭa-ādi-kāriṇām (gen. pl. belonging to) not - desired - etc. - performing (see 9.6) api ca and though śrutam Veda (3.1.13) samyamane (loc. in) the act of focusing tu rather anubhūya (ind. part.) having already had the experience itareṣām (gen. pl. of) others (smṛtis āroha-avarohau ascending - descending tat-gati-darśanāt (abl. because) that (the breath) - way - view (Since this is in the voice of the siddhāntin the term "tat-gati" refers to that way, the "prāṇa-gati" of 6.9)

6.13 If you say it (self-awareness) is not the life-purpose; well that is not so, and though it is the Veda for those who perform the rites addressing what is not desired and so on, according to the darśana of that (breath) way (Upanishad), having already had the experience of the others (the smṛtis), the ascent and descent is rather in the act of focusing (see YD 6.10).

Instead of mindlessly chanting the names and descriptions of gods who would personify the elements of human experience, and using sticks and fire and bits of food, and sprinkling water on things, etc. to symbolize those gods; the solipsist yogin follows the path of his own inner awareness. It is not the awareness of gross objects and sounds, but of his own inner comprehension of what sound really is, as it is created from the ether of his own consciousness. And from there, the awareness of the connection between that sound and what breath really is, enclosed in the same inner chambers where the sound begins to resonate, and arising from the raw sense of feel. And from there, as feel begins to heat up, he is aware of the beginnings of light and form, and also from feel as it becomes cool, he is aware of the connection with taste and water. And from water in conjunction with breath, at last, the organic earth: living, dying and becoming food. The breath is sattva, the heating up rajas, and the cooling and becoming earth is tamas; and when he realizes the role of these three, not by reading and memorizing, but by directly experiencing it, he knows that he is the prime originator.

स्मरन्ति च। अपि च सप्त। तत्रापि च तद्यापारादविरोधः। विद्याकर्मणोरिति तु प्रकृतत्वात्। न तृतीये तथोपलभ्यः ॥ स्मर्यतेऽपि च लोके ॥

6.14 And though they recite that (Upanishad) as well, and though there are the seven things (to remember) there, there is no inconsistency, for that is the purpose of it; but if it is only as 1.) knowledge and 2.) karma ("learned" and "done" SD 1.2-3), being something that is actually accomplished, then it would not be in the third way because that is something that is realized directly.

दर्शनाच तृतीयशब्दावरोधः। संशोकजस्य।

साभाव्यापत्तिरुपपत्तेः। नातिचिरेण विशेषात्‌

(3.1.20) darśanāt (abl. according to) view ca also (3.1.21) tṛtīya-śabda-avarodhaḥ third - sound - confinement, isolation saṃśokajasya (gen. belonging to) born in the ember (in the yonis: fire-stick/hands/mouth) see mātari-śvan, air, breath). (3.1.22) tat-sābhāvya-āpattiḥ coexistence, homogeneity - becoming, transforming into upapatteḥ (abl. for) evident (3.1.23) na not aticireṇa (inst.) over a long time viśeṣāt (abl. accomplished by) the particular

6.15 And according to this darśana, the inner isolation of sound (see BU Ch. 3) in the third way transforms into a co-existence with that (world) which belongs to the one who is born in the glowing (ember see BU 1.2.10-12, 1.2.18, 1.4.6), because that is what is evident, (and) it is not accomplished by that particular one (see 6.8) over a long period of time.

अन्याधिष्ठितेषु पूर्ववदभिलापात्‌। अशुद्धमिति चेत्‌

शब्दात्‌। रेतःसिग्योगोदथ्‌। योनेः शरीरम्‌।

(3.1.24) anya-adhiṣṭhiteṣu (loc. pl. about) other - governed (This recalls the previous term in the plural in 9.12.) pūrvavat (vatup; having, constituting) previous abhilāpāt (abl.) prattle, chatter, gossip (3.1.25) aśuddham impure, wrong iti cet if you say na no śabdāt (abl. from) testimony (3.1.26) retaḥ-sik sperm - discharge yogah union atha and then (auspicious) (3.1.27) yoneḥ from the womb śariram body

6.16 If—according to the prattle that constitutes the old view that has to do with all the things that are dictated by the other (scripture, smṛti)—you say that (birth) is impure; well no, because this is a matter of testimony: the union (of voice and mind), sending forth the seed, and then (atha), the body coming out of the womb (see BU1.2.4).

संध्ये सृष्टिराह हि। निर्मातारं चैके पुत्रादयश्च॥

मायामात्रम्‌ तु कात्स्र्ये-

नानभिव्यक्तस्वरूपत्वात्‌। सूचककश्र हि श्रुतेराचक्षते च तद्विदः।

(3.2.1) saṃdhye at the point of junction sṛṣṭiḥ creation āha he spoke hi for [(3.2.2) nirmātāram (acc. of nirmātṛ) creator ca eke putra-ādayaḥ ca; according

to some this refers to the creator and the offspring etc./ (3.2.3) māyāmātram mere illusion tu but kārtsnyena (inst. ind.) "in full, entirely" anabhivyaktasvarūpatvāt (abl. because) unmanifest, indistinct - own true form (3.2.4) sūcakah indicated ca also hi for śruteḥ (abl. by) scriptures / ācacakṣate (A.3rd.pl.) they declare ca and tat-vidaḥ (gen. for) them - one who knows (see evam-vid BU)

6.17 For at that point he spoke the creation, but that is nothing more than illusion, in its entirety, because of one's true form (body) being unmanifest, for that is also indicated by those scriptures (BU 1.4.11-14a), and for one who truly knows them, that is what they declare.

पराभिध्यानात्तु तिरोहितं ततो ह्यस्य बन्धविपर्ययोः।

देहयोगाद्वा सोऽपि। तदभावो नाडीषु तच्छ्रुतेरात्मनि च॥

(3.2.5) para-abhidhyānāt (abl. by) supreme - directing ones attention to tu rather tirohitam removed from sight, made to disappear tataḥ as a result hi for asya (gen. refers to gen. "vidaḥ" 10.3) for him bandha-viparyayau (dual) bondage - opposition (3.2.6) dehayogāt through the body vā or else saḥ he api though (3.2.7) tat-abhāvah in that - no existence nāḍīṣu (loc.) tubes (organs, VD 5.13, BU 1.4.7) tat-śruteḥ (abl. for) it - scripture ātmani (loc. in) individual ca

6.18 For it is rather by directing one's attention to the supreme (BU Ch. 3) that it (the illusion) is made to disappear as a result (see the pun in YD 7.6; also BU 1.3.7b), or else there would be bondage and opposition for him through the body, though he does not exist in that (body), for there is scripture on it in regard to the tubes (VD 5.13) and in regard to the individual person (BU 1.4.7).

The Vedanta Darshana

Chapter Seven

अतः प्रबोधोऽस्मात्। स एव तु कर्मानुस्मृतिशब्दविधिभ्यः।

मुग्धेडर्धसम्पत्तिः परिशेषात्॥

(3.2.8) ataḥ from this prabodhaḥ awakening, becoming conscious asmāt (abl. by) this (3.2.9) saḥ he eva alone tu but / karma-anusmṛti-śabda-vidhibhyaḥ (dat. for the sake of) actions - duly remembered - words - rules (3.2.10) mugdhe (loc. as in the case of) simple, naive ardha-sampattiḥ half-fulfilment pariśeṣāt (abl. ind.) left-over, remnant

7.1 But he awakens from this (illusion) that he exists by this alone, for the sake of rules, and words so duly remembered, and actions; the half-fulfilment of someone more simple, left over (from the past).

न स्थानतोऽपि परस्योभयलिङ्गं सर्वत्र हि। न भेदादिति

चेत् प्रत्येकमतद्वचनात् ॥ अपि चैवमेके ॥

(3.2.11) na not sthānataḥ resulting from rank api even / parasya (gen. for) superior ubhaya-liṅgam of both - the indicator sarvatra everywhere hi because (3.2.12) na not so bhedāt (abl. according to) difference iti cet if you say na no pratyekam individuals one by one atat-vacanāt (abl. for) not what it says [(3.2.13) api ca evam eke; According to some, that is indeed just (what it says)]

7.2 If you say it is not according to that difference (simple vs. learned), because to a superior person there is (seen) everywhere the mark of both, and not even as a result of rank (a veiled slight?); well, there are no such individuals one by one, for that is not what it says.

अरूपवदेव हि तत्प्रधानत्वात्। प्रकाशवच्चावैयर्थ्यात्। आह च तन्मात्रं

दर्शयति च॥ अथो अपि स्मर्यते॥ अत एव चोपमा सूर्यादिवत्।

(3.2.14) arūpavat having no form eva particular hi for tat-pradhānatvāt (abl. because) of them - his being the chief (3.2.15) prakāśavat (vatup; consisting of) inner light ca also avaiyarthyāt (abl. adverbial (modifying the adj. "chief")) not lacking object, wealth, purpose, etc. (3.2.16) āha he spoke ca and tanmātram subtle sense (3.2.17) darśayati he causes (the world) to appear ca and ("darśayati"

relates to the tanmātras in 7.9 as "guṇāt", in 8.8 as "śiṣṭa", and in 9.7 as "ātma-vittva") [atha api smaryate; Now it is respected as law. (?)] (3.2.18) ataḥ arising out of this eva indeed ca and upamā comparison, resemblance sūryaka-ādivat (vati: like) resembling the sun, etc.

7.3 For he (Brahman) has no particular form, because of his being the chief (of forms), having also the inner light; and not lacking for anything, he spoke, showing that subtle sense (form), and it is out of this (showing) that there is comparison, like 'resembling the sun' and so on.

अम्बुवद्ग्रहणात्तु न तथात्वम्। वृद्धििहासभक्तत्वमनन्तर्भावादुभयसामञ्जस्यादेवम्।

(3.2.19)ambuvat like water (more word-play cf. Br.Up.2.1.8 where water is associated with resemblance, like a mirror.) agrahaṇāt (abl. because) no grasping, (also in the sense of understanding) tu but na no tathātvam such a state (This 'tva' term pairs with the following compound, both modified by 'na') (3.2.20) vṛddhi-hrāsa-bhāktyam increasing in strength or prosperity - decreasing, deterioration - the partaking of or belonging to antar-bhāvāt (abl. known by) within - existing ubhaya-sāmañjasyāt (abl. for) both - fitness, rightness evam completely

7.4 But because, like water, one can't (physically) grasp him, there is no such actual state (of him) partaking in the growing up and the dying away (of life), for the rightness of both is known by existing within.

दर्शनाच्च। प्रकृतैतद्वं हि प्रतिषेधति तत् तद् ब्रविति च भूयः। तदव्यक्तमाह हि।

(3.2.21) darśanāt (abl. from) view ca and (3.2.22) prakṛta-etāvattvam what is created, creation - being the entire extent hi because / pratisedhati he denies tataḥ from that, then braviti he asserts ca / bhūyaḥ (bhūyas) increasing in abundance (3.2.23) tat thus avyaktam unmanifest āha he spoke hi for

7.5 And this is according to the darśana, for that is the entirety of creation: that he denies and then asserts its abundance, for the unmanifest one spoke it thus.

अपि च संराधने प्रत्यक्षानुमानाभ्याम्। प्रकाशादिच्चावैशेष्यं प्रकाशाश्र कर्मण्यभ्यासात्। अतोडनन्तेन तथा हि लिखितम्।

(3.2.24) api ca and though samrādhane (loc. conditional) one might reconcile pratyakṣa-anumānābhyām (abl. by) perception - inference (3.2.25) prakāśa-ādivat (vati: like) inner light, etc. ca both, and avaiśeṣyam without difference prakāśah inner light ca both, and karmani (loc. in regard to) the rite abhyāsāt (abl. as a result of) repetition (3.2.26) ataḥ thus, then antena (inst. along with) the infinite tathā in that way hi for liṅgam indicator (the body)

7.6 When there is a reconciliation of that (conflicting testimony), it is by inference and perception (see 3.13) that as a result of the repetition in the rite it is both like the inner light and yet the inner light itself without any difference, because that way the indicator would then exist along with the eternal (Brahman).

उभयव्यपदेशात्त्वहिकुण्डलवत्। प्रकाशाश्रयवद्वा तेजस्त्वात्। पूर्ववद्वा। प्रतिषेधाच्च।

(3.2.27) ubhaya-vyapadeśāt tu ahi-kuṇḍalavat (3.2.28) prakāśa-āśrayavat (vati like) the inner light as its substratum or support vā either tejastvāt (abl. because) physical light - being (3.2.29) pūrvavat having an antecedent vā rather (3.2.30) pratiṣedhāt (abl. coming from) denied ca and

7.7 Because his description is both ways it is like the snake and the coil of rope (the illusion and the reality); because of its being physical light, it is like dependence on the inner light, and because it is denied it is rather like the previous.

These last two sutras give examples of the comparison mentioned in 7.3.

परमतः सेतुनमानेसंबन्धभेदव्यपदेशेभ्यः। सामान्यात्तु। बुद्ध्यर्थः

(3.2.31) param supreme ataḥ known by that setu-unmāna-sambandha-bheda-vyapadeśebhyaḥ (abl. known by) boundaries (as defined by earthen ridges; see Br.Up.4.4.22, Ch.Up.8.4.1-2) - measure, worth - relations - partition - descriptions (3.2.32) sāmānyāt (abl. because) being common to all, universal tu but, on the other hand (3.2.33a) buddhi-arthaḥ awareness - object

7.8 By that (we understand that) the supreme is known by the descriptions of the partition of the relationships (of individuals 10.7) by worth (standing) and (class) boundaries (BU 1.4.11-13); but on the other hand, they are all just the object of his awareness, for that is what they have in common.

पादवत्। स्थानविशेषात्प्रकाशादिवत्। उपपत्तेश्च। तथान्यप्रतिषेधात्

(3.2.33b) pādavat having feet (3.2.34) sthāna-viśeṣāt (abl. because) standing, place – particular / prakāśa-ādivat having inner light, etc. (3.2.35) upapatteḥ (abl. because) evident ca also (3.2.36) tathā in this way anya-pratiṣedhāt (abl. for) the other – one denies

अनेन सर्वगतत्वमायामशब्दादिभ्यः। फलमत उपपत्तेः।

(3.2.37) anena by this, that is to say sarva-gatatvam among all – spread – being āyāma-śabda-ādibhyah (abl. known from) restraint – testimony – etc. (3.2.38) phalam result ataḥ from it, of it upapatteḥ (abl. known by) evidence (These last two sūtras continue the pattern of comparing opposing ideas, which was established in 7.7 with ca-ca, in 7.8 with vā-vā, and in 7.9 with tu, but in these it is done without the conjunctive particles.)

॥ श्रुतत्वाच्च। धर्मं जैमिनिरत एव। पूर्वं तु बादरायणो हेतुव्यपदेशात्। सर्ववेदान्तप्रत्ययम्॥

[(3.2.39) śrutatvāt ca [(3.2.40) dharmam jaiminiḥ ataḥ eva clearly (3.2.41) pūrvam tu bādarāyaṇaḥ hetu-vyapadeśāt (3.3.1a) sarva-veda-anta-pratyayam: Jaimini asserts this dharma view because of its being traditional, but from this (material) it is clear that Bādarāyaṇa asserts what was said before; (asserting) his confidence in the Vedanta (Br. Upanishad) because he designates it as the basis for this knowledge (2.9).]

चोदनाध्यविशेषात्। भेदान्नेति चेन्नैकस्यामपि। स्वाध्यायस्य तथात्वेन हि समाचारोऽधिकरणाच्च सर्ववच्च।

(3.3.1b) codanā-ādi-aviśeṣāt (abl. because) (fem. or n. MW) rule – and the others – not different, the same (3.3.2) bhedāt (abl. of comparison w/aviseṣa) partition na not so iti cet if you say na no ekasyām (f. (corresponds to fem.

codanā) loc. in) the particular one api actually (3.3.3a) svādhyāyasya (gen. of private recitation tathātvena (inst. ind.) being that way hi because samācāre (loc. compl. of ekasyām) doing the practice adhikārāt (abl. because) having authority ca both, and savavat having initiative ca both, and

7.11 If you say it is not so because that (evidence 7.11) would be no different than the injunctions and so on that are known by the partition (of individuals); well no, because of (the evidence) actually being that way (only) in the one practicing private recitation by having the authority (to enjoin), and the initiative (to practice).

तन्नियमः। दर्शयति च। उपसंहारोडर्थोभेदाद्विधिशेषवत्समानेऽपि च।

(3.3.3b) tat thus niyamah obligation (3.3.4) darśayati causes to appear ca and (3.3.5) upasaṃhārah (intransitive sense here) withdrawing artha-abhedāt (abl. because) life-purpose - not including the partition vidhi-śeṣavat (vatup; consisting) (after) the injunctions - remaining after samāne (loc.) same thing ca and

7.12 And thus he causes his (true) obligation to appear: because his life-purpose does not include the partition, it is the withdrawal from that; it is the consisting of that which remains after the practice is done, as one and the same thing.

अन्यथात्वं शब्दादिति चेत्नाविशेषात्। न वा प्रकरणभेदात्परोवर्यस्त्वादिवत्॥

(3.3.6) anyathātvam contradiction śabdāt (abl. of comp.) testimony iti cet if you say na no aviśeṣāt (abl. because) no distinction (3.3.7) na no vā prakarana-bhedāt (abl. because) (in) thesis - difference paro-varīyatva-ādi-vat supreme (Brahman) - superiority - to begin with - having

7.13 If you say contradiction arises from the (Upanishadic) testimony; well either it is not so because there is no such distinction, or it is not so because the partition is in the very thesis itself, beginning with the superiority of the supreme (Brahman).

संज्ञातश्रेत्॥ तदुक्तम्॥ असित तु तदपि। व्यासेश्व समञ्जसम्॥

Chapter Seven

49

सर्वाभेदादन্যত्रेमे। आनन्दादयः प्रधानस्य।

(3.3.8) samjñātaḥ by name, in name cet if you say [tat-uktam; it is thus declared.] asti it exists tu but / tat there is that api indeed (3.3.9) vyāpteḥ (abl. because) pervasion ca also samañjasam right, fitting (3.3.10) sarva-bhedāt (abl. of comparison w/anyatra) all the – partition anyatra in a place apart / ime these (3.3.11) ānanda-ādayaḥ bliss, etc. pradhānāsya (gen. belonging to) principal

7.14 But if you say that (Brahman) exists in name (only); well indeed there is that (name), and it is fitting because of his pervasion (while yet) in a place apart from the partition of all things, these being the bliss and the rest that belong to the principal.

प्रियशिरस्त्वाद्यप्राप्तिरुपपचयापचयौ हि भेदे। इतरे त्वर्थसामान्यात्।

(3.3.12) priya-śirastva-ādi-aprāptiḥ beloved, heart-felt – most (ifc) – etc. – not attaining upacaya-apacayau increase – decrease (= vṛddhi-hrāsa 7.5) hi for bhede (loc. in) partition (3.3.13) itare (loc. in) other tu rather artha-sāmānyāt (abl. ind.) meaning – being the general notion

7.15 For lacking the attainment of this heart-felt desire (bliss) and the rest, there is increase and decrease (only) in the partition; that being rather the general idea of the meaning in the other (scripture, the smṛti).

आध्यानाय प्रयोजनाभावात्। आत्मशब्दाच्च। आत्मगृहीतिरितरतरवदुत्तरात्।

(3.3.14) ādhyānāya (dat. for, in) meditating on prayojana-abhāvāt (abl. because) purpose, point (w/dat. MW) – without (3.3.15) ātma-śabdat (abl. because) his own testimony (see 1.2) ca and (3.3.16) ātma-grhītịḥ self – grasping, understanding itaravat (vatup having) other uttarāt (abl. because) new

7.16 Because there is no point in meditating on that (smṛti), and because this is self-testimony (see 1.2), it is a matter of self-understanding, because (even) having the other one (the smṛti), there is this new (understanding).

अन्वयादिति चेत्स्यादवधारणात्। कार्यकव्यानादपपूर्वकम्।

समान एवं चाभेदात्। समन्वादेवमन्यत्रापि।

(3.3.17) anvayāt (abl. according to) the principle of cause and effect (not logic in this context of smṛti) iti cet if you say syāt perhaps / avadhāraṇāt (abl. ind.) positively, accurate definition (3.3.18) kārya-ākhyānāt (abl. by) results, consequences - declaring pūrvam previous, old, (vs. new) (3.3.19) samānah same evam something like ca and abhedāt (abl.) without the partition (3.3.20) sambandhāt (abl. comes from) relation evam something like that anyatra the other way (w/evam "opposite") api even though

7.17 If you say that (smṛti) is according to cause and effect; well perhaps it is. The old way is known by firmly proclaiming consequences (of actions), and it is something like that even without the partition, because there is something like a relationship, even though he is in another place.

न वा विशेषात्। दर्शयति च। स्मृतिद्युव्याप्तिपि चातः। पुरुषविद्यायामिव चेतरेषामनाश्रानात्।

(3.3.21) na not vā on the other hand viśeṣāt (abl. known by) particular distinction (3.3.22) darśayati shows ca three ca's here, three points (3.3.23) sambhṛti-dyu-vyāpti pervading all from earthly provisions to the sky (internally, from food to breath) ca ataḥ resulting from that (3.3.24) puruṣa-vidyāyām (loc. f. w/iva) human spirit - higher knowledge iva like, as if but not really ca itareṣām (gen. of) others an-āmnānāt (abl. because) no mention

7.18 On the other hand, by that (smṛti) distinction it is not known that he causes (the world) to appear, and that his pervasion of heaven and earth results from that (see 2.16), and that it is only like the religious knowledge of the human spirit; for there is no mention of it on the part of those others (smṛtis).

Chapter Eight

Chapter Eight

वेधाद्यर्थभेदात्। हानौ तूपायनशब्दशेषत्वात् ।। कुशाच्छदस्तुत्युपगानवत्त्वदुक्तम्॥ साम्प्राये तर्तव्याभावात्तथा हन्ये।

(3.3.25) vedha-ādi - artha-bhedāt (abl. w/tu; (rather) than) pious, religious, virtuous - and the others - life-purpose - partiition (3.3.26) hānau (loc. a matter of) abandoning tu rather than (w/abl.) upāyana-śabda-śeṣatvāt coming near, approaching (= upasṛpya 2.16) - sound - what remains afterwards - being kuśāt (abl. from) sacred grass chanda-stuti-upagānavat (vatup) meter - hymns - singing along with the upagātṛ (=udgātṛ) tat uktam; (3.3.27) sāmparāye (loc. when it comes to) passage to another world tartavya-abhāvāt (abl. because) to be crossed over (√ tṛ) - non-existent, nothing tathā in that way hi anye others

8.1 Rather than partitioning his life-purpose into all those pious (reciters) and the rest, it is a matter of abandoning that (see YD 4.6), through being what remains after the sound of approaching is done (quiet), because when it comes to passage to another world, there is nothing to be crossed over (death), for that is the way of the others (the smṛtis).

छन्दत उभयाविरोधात्। गतेरर्थवत्त्वमुभयथान्यथा हि विरोधः। उपपन्नस्तल्लक्षणार्थोपलब्धेरलौकवत्।

(3.3.28) chandatas (ind.) at will, by personal preference ubhaya-avirodhāt (abl. because) both, the two - no contradiction, denial (3.3.29) gateḥ (abl. by means of) a way of going arthavattvam ubhayathā both ways / anyathā otherwise hi for virodhaḥ denial (3.3.30) upapannaḥ (abl. by) life-purpose - realization lokavat (vati; appearing as) the world (The contrary sense of "and" is implied in the context.)

8.2 Because there can be no denial of one or the other according to personal preference, the having a life-purpose by means of a certain 'way' would have to be both ways, for otherwise there would be denial (of one or the other). He is defined (as a person) by that (karma) which has befallen him, (and) he is realized of his true purpose, appearing as the world.

अनियमः सर्वासामविरोधः शब्दानुमानाभ्याम्।

यावदाधिकारमवस्थितिरधिकारीकाणाम्।

(3.3.31) aniyamah without the definition sarvāsām (gen. pl. of) all those things avirodhah that cannot be denied śabda-anumānābhyām (abl. dual because of) testimony - inference (3.3.32) yāvat just as great as, as much as adhikāram authority avasthitih standing ādhikārikāṇām (gen. pl. w/yāvat: 'the equal of', 'just as much as') those taking on the role of authorities (cf. 7.12)

8.3 (Even) without the definition of all those things that cannot be denied just because of all the testimony and inference (of authorities), he stands just as much an authority as those who would be authorities.

अक्षरधियाम् त्वाविरोधः सामान्यतद्भावाभ्याम् ॥ औपसदवत्तदुक्तम्।।

इयदामननात्। अनन्तरा भूतग्रामवत्स्वात्मन्:।

(3.3.33) akṣara-dhiyām (gen. pl. of) imperishable - meditations tu but avarodhah inner isolation sāmānya-tat-bhāvābhyām (abl. dual; by) common - existence or becoming [aupasadavat tat-uktam] (3.3.34) iyat (only) just as much as āmananāt (abl. w/iyat: as) sacred (3.3.35) antarā inner / bhūta-grāmavat (vati; just like) people, beings - multitude sva-ātmanah (gen. of; an abbreviation of the first clause) one's individual self

8.4 But the inner isolation of meditations on the imperishable (oṁ), are by the existence of that (on) and by common authority, the inner just as much as the sacred text, that (isolation) of one's individual self just like the multitude of people (the partition). (see "bhūta" YD 7.3 )

अन्यथा भेदानुपपत्तिरिति चेत्नोपदेशान्तरवत्। व्यतिहारो

विशिंषन्ति हीतरवत्। सैव हि सत्यादयः। कामादीतरत्र तत्र च

(3.3.36) anyathā in the alternate way ("other" is reserved for "itara") bheda-anupattih partition - no evidence iti cet if you say na not / upadeśa-antaravat (vatup; "having", "being with") teaching - other (3.3.37) vyatihārah exchange, alternation, reciprocity viśiṁṣanti they specify hi for / itaravat (vatup: with) the other (3.3.38) sa (m. referring to bheda) it eva only hi for (with the othe hi, "while") / satya-ādayah truth - things beginning with (3.3.39a) kāma-ādih desire

(equivalent to iṣṭa 6.11, 6.13) – (sg. ifc: beginning with) itaratra_tatra_ca in the one case … and in the other

8.5 If you say that in the alternate case (Upanishad) there is no evidence of that partition; well that is not so, for with those alternate teachings they distinguish a reciprocity between the two, while with the other (the smṛti) it is only that (partition). In the one case they begin with truth, and in the other, it begins with desire.

आयतनादिभ्यः। आदरादलोपः। उपस्थितेऽतस्तद्वचनात्।

तन्निर्धारणानियमस्तदृष्टे: पृथग्घि।

(3.3.39b) āyatana-ādibhyaḥ (dat. pl. to) seat, foundation – those beginning with (3.3.40) ādarāt (abl. by) giving careful attention or respect to (The verb ādṛ takes acc. but the dat. makes sense here.) / alopaḥ without neglect, interruption (3.3.41)upasthiteḥ (abl. by) abiding / ataḥ thus, and so tat-vacanāt (abl. since) about it – (ifc) intended meaning (3.3.42a) / tat then nir-dhāraṇa-an-iyamāḥ it – being one out of many – no rule tat-dṛṣṭeḥ (abl.) of it – comprehension / pṛthak (ind.) singly, one by one hi for

8.6 That (truth) is known by attending to those things beginning with the foundation (YD), by abiding there without interruption (YD); and so, since that is the intended meaning of it (the Upanishad), there is then no rule about being one of many, for that is the understanding of it as an individual.

अप्रतिबन्धः फलम् ।। प्रदानवदेव तदुक्तम्।। लिङ्गभूयस्त्वात्तद्

बलीयस्तदपे। पूर्वविकल्प: प्रकरणात्।

(3.3.42b) apratibandhaḥ no impediment phalam fruit, result of desire and action [(3.3.43) pradānavat eva tat uktam; just like a donation (to the priest).] (3.3.44) liṅga-bhūyas-tvāt (abl. of comp. w/balīyaḥ) indicator (body) – abundance tat that hi for / balīyaḥ better tat that api indeed (3.3.45a) pūrva-vikalpaḥ previous - uncertain, alternating prakaraṇāt (abl. ind.) the subject matter

8.7 There is no impediment to a reward (of abiding)(cf BU?), for that is the abundance of the indicator (body), which is surely better than the uncertainty (reward and punishment) of the old way, that (karma, etc.) being the subject matter of it (the old way).

स्यात्किया मानसत्। अतिदेशाच्च। विद्यैव तु निर्धारणात्।

दर्शनाच्च श्रुतिप्रदिलीयस्त्वाच्च न बाधः।

अनुबन्धादिभ्यः प्रज्ञान्तरपृथक्त्ववत्‌।। दृष्ट्व तु तदुक्तम्‌॥

न सामान्यानुपलब्ध्युपलब्ध्यैर्मृत्युवन्त्र हि लोकापत्तिः।

परेण च इब्दस्य ताद्रिद्यं भूयस्त्वात्तु। अनुवन्धः एके।।

आत्मनः शरीरेभावात्‌ व्यतिरेकस्तद्रवाभावित्वात्‌।

(gen. of) individual śarīre (loc. in relation to) body bhāvāt (abl. ind.) existing (3.3.54a) vyatirekaḥ separate tat-bhāva-abhāvitvāt (abl.) that - state of being - not being one who becomes or enters into a state (see 7.5)

8.10 And with the supreme, it does consist of such (a transformation), (i.e.) that of his sound (speech BU), but it is separate from the abundance that exists in relation to the body of the individual, for there is no such entering into a state of that (bodily incarnation).

न तूपलब्धिवत्। अङ्गावबद्धास्तु न शाखासु हि प्रतिवेदम्। मन्त्रादिवद्वाविरोधः॥

(3.3.55b) na_tu though not upalabdhivat (vatup; having) realization (3.3.55) aṅgau (loc. in) aṅgin, having limbs abaddhaḥ_tu neither is there bondage / na śākhāsu (loc. pl. in) limbs hi because prativedam (ind.) in the "near-Veda", Brahmaṇa (3.3.56) mantra-ādivat_vā (vati + vā) and mantra alike avirodhaḥ undisputed

8.11 Though that (body) is not the one that has realization, neither is there bondage in having limbs, for it is not in the arms and legs (etc.), which is undisputed in the Brahmaṇa, and the mantra etc. (the Veda proper) alike.

भूष्णः कतुव्ज्यायस्त्वं तथा हि दर्शयति नानाशब्दादिभेदात्। विकलपोऽविशिष्टफलत्वात्॥

(3.3.57) bhūmnaḥ (abl. w/jyāyastvam) abundance, wealth, multitude, pre-eminence kratuvat (vatup; having, with) sacrifice jyāyastvam superiority tathā in that way hi because darśayati it shows (3.3.58) nānā-śabda-ādi-bhedāt (abl. because) multitude - words - etc. - partition (3.3.59) vikalpaḥ uncertainty aviśiṣṭa-phalatvāt (abl. ind.) no distinguished, great - reward - there being

8.12 That (realization) is superior to the abundance involved with the sacrifice, because that is (merely) the way he shows it, for that partition of the words etc., on the part of the multitude, is an uncertain thing (see YD 7.2-3), there being no great reward in it.

काम्यास्तु यथाकामं समुच्चीयेरन्न वा पूर्वहेतुभावात्। अङ्गेषु यथाश्रयभावः॥

(3.3.60) kāmyāḥ desirable things tu but still yathā_kāmam according to whatever desire samuccīyeran (opt.) they may accumulate na vā or not pūrva-hetu-abhāvāt (abl. due to) previous, accompaying, underlying - motive - absence

(3.3.61) aṅgeṣu (loc. having to do with) limbs (body) yathā in whatever way āśraya-bhāvah dependence - state of being

8.13 But according to one's desire, desirable things may accumulate (BU 1.3.28b)—or not, due to the absence of that underlying motive--but in whatever way it has to do with the limbs (body), it is a state of dependence.

शिष्टेश्र। समाहारात्। गुणसाधारणयाश्रुतेर्श्र। न वा तत्सहभावाश्रुतेः। दर्शानाच्च।

(3.3.62) śiṣṭeḥ (abl. by) injunction ca moreover (3.3.63) samāhārāt (abl. ind) the whole lot (3.3.64) guṇa-sādhāraṇya-śruteḥ (abl. according to) class - community - scriptures ca (3.3.65) na vā or not tat - saha-bhāva - aśruteḥ (gen. of) that - going along - without scripture (3.3.66) darśanāt according to view ca

8.14 According to injunction as well, (doing) the whole lot according to the scripture for one's particular class and their common quality (of life); or not, according to the view of being without the scripture on going along with that (system), for indeed that is the (Upanishadic) view.

॥ पुरुषार्थोडत इति बदारायणः। शेषत्वात्पुरुषार्थवादो यथान्येऽपि हि जैमिनिः। आचारदर्शनात्तच्चुते। समन्वारम्भणात्। तद्वत्तो विधानात्। नियमाच्च अधिकोपदेशात्‌ वादरायणस्यैव तदर्शनात्। तुल्यं तु दर्शनम्। असारवत्रिकी। विभागः शतवत्‌ अध्ययनमात्रवत्। नाविशेषात्। स्तुतयेऽनुमतिवा। कामकारेण चैके। उपमर्दं च

ऊह्वरेतसु च शब्दे हि। परामर्शं जैमिनिरचोदना चापवदति हि। अनुष्ठेयं बदारायणः ॥

[(3.4.1) puruṣa-arthaḥ ataḥ śabdāt iti bādarāyaṇaḥ (3.4.2) śeṣatvāt puruṣa-artha-vādaḥ yathā yeṣu iti jaiminiḥ (3.4.3) ācara-darśanāt (3.4.4) tat-śruteḥ (3.4.5) samanvaya-ārabhaṇāt (3.4.6) tadvataḥ vidhānāt (3.4.7) niyamāt ca (3.4.8) adhika-upadeśāt tu bādarāyaṇasya evam tat-darśanāt (3.4.9) tulyam tu darśanam (3.4.10) a-sāravatrikī (3.4.11) vibhāgaḥ śatavat; (3.4.12) adhyayana-mātravat (3.4.13) na aviśeṣāt (3.4.14) stutaye (dative) anumatiḥ vā (3.4.15) kāma-kāre na ca eke (3.4.16) upamardam ca (3.4.17) ūrdhu-aretaḥsu ca śabde hi (3.4.18) parāmarśam jaiminiḥ / acodanā ca apavadati hi (3.4.19a) anuṣṭheyam bādarāyaṇaḥ (As always, the proper name ends the sentence.)

Chapter Eight

57

From this, (we see that) according to Bādarāyaṇa the (four) human occupations (class and quality 8.14) are according to scripture. According to Jaimini, because of its being a remnant (secondary knowledge), the subject of human occupations is treated in one way or another in other works, for it is his view that the (various) behaviors are according to the scriptures on them, that their undertakings flow entirely from that, because of the natural order of having that (system) and because it is the rule; but because the (Upanishadic) teaching is that of surpassing it, that (Upanishadic) view is exactly Bādarāyaṇa's own, but it is equally his view that there is no division (of injunctions) having to do with any time periods (stages)—like the hundred (?), or to have study alone, not giving consent (acceptance 12.7) for the (hymns of) praise because that would be no different (than study), but not, as some say, to do whatever one desires (see 12.13) just because it is all annihilated (anyway), in the case of both the celibates and their testimony alike. According to Jaimini, it is a matter of inference (well-defined 12.8). According to Bādarāyaṇa it is to be accomplished without injunction, for he dismisses that.

साम्प्रश्रुते: । विधिरवो धारणवत्। स्तुतिमात्रमुपदानादिति चेन्नापूर्वत्वात्। भावशब्दाच्च

8.15 If you say it must be the injunction alternative, according to the scripture on commonness, by giving oneself over to praise alone; well no, because of that (Upanishadic view (8.14)) being without the old way, and because its testimony is about becoming.

पारिप्लवर्था इति चेन्न विशेषितत्वात्। तथा चैकवाक्यतोपबन्य्यात्।

अत एव चाश्रमीन्धनाद्यनपेक्षा। सर्वापेक्षा च

(3.4.23) pāriplava-arthāḥ going around – meanings iti cet if you say na viśeṣita-tvāt (abl. because) choice (see anugrhīta 9.14) – being (3.4.24) tathā in that way eva the very ca and ekavākyatā unanimous upabandhāt close bond, relation (3.4.25) ataḥ from this eva ca agni-Indhana-ādi-anāpekṣā kindling – etc. – considering (3.4.26a) sarva-apekṣā everything – regarding ca indeed

8.16 If you say those (Upanishadic teachings) are just the meanings of the pāriplava; well no, because of their being the choice part, and in that very way, being of one voice because of their close relation, and from that (passage too) it is not just a consideration of kindling the sacred fire and all that; it is indeed a consideration of the entire (meaning).

The Śatapatha Brāhmaṇa 13.4.3 contains instructions for the "pāriplava", defined there as a ten-day cycle of performances, which was to be repeated thirty-six times in the year of the horse sacrifice. Every day, the priest, in addition to kindling the prescribed sacred fires, would invoke the name of one of ten particular god-kings along with his subjects, and the performance they were to witness, which were passages from a legend, an epic, a Veda, etc.

यज्ञादिश्रुतेरश्ववत्। शामदमाद्युपेतः स्यात्तथापि तु तद्विधेस्तद्ग्रतया तेषामवश्यानुष्ठेयत्वात्।

8.17 Indeed, perhaps in that way, one who has approached a state of tranquility, self-control, etc., is rather like the horse from the scripture on that (horse) sacrifice, etc.; because that (approaching) is the injunction in it, by way of its (the sacrifice) being supplementary to that (approaching). because of its being a matter of necessity for those things (tranquility, self-control, etc.) to be practiced.

सर्वान्नानुमतिश्र प्राणात्यये तद्दर्शनात्। अवाधाच्च॥ अपि च स्मर्यते॥ शब्दश्र

8.18 In that diminishing of breath (during meditation see YD 5.18) there is also allowance (potential) for all food, since that is not excluded either, for that is the view of it (the Upanishad), and its testimony.

Chapter Nine

अतोऽकामकारे। विहितत्वाच्चाश्रमकर्मापि।

सहकारित्वेन च। सर्वथापि त एवंभयलिङ्गात्॥

(3.4.31b) atah inferred from this a-kāma-kāre (loc. regarding, about) nothing - as wanted - doing (3.4.32) vihitatvāt (abl. because) determined, ordered, fixed - being ca indeed āśrama-karma life-stage - duties api really (3.4.33) saha-kāritve (loc. in) together with the community - one who acts - being (In this term, the term "saha", used as a prefix, has a sense of cooperation or community among many participants, not just two.) na ca though not (3.4.34) sarvathā entirely, just api certainly te those eva alone ubhaya-lingāt (abl. because) both - indicator

9.1 There is nothing to be inferred from this about just doing whatever one desires, because that is determined in being one who acts in community—really the duties of one's stage of life, though it is certainly not just those alone, because the indicator (body) is for both (meditation and duty).

अनभिभवं च दर्शयति। अन्तरा चापि तु तद्धृष्टे:॥37-46॥ सहकार्यन्तरविधि: पक्षेण।

(3.4.35) anabhibhavam prevailing, predominant ca darśayati (3.4.36) antarā (inst. through) the inner ca api as well (re-inforces ca) tu but tat-drṣṭeḥ abl. known from) it - directly seeing (The following fragment had been separated from its group by the interpolation of 1.4.37-46, but it is restored here for the sake of clarity.) (3.4.47a) saha-kāri - antara-vidhiḥ one who acts in community (see 12.13) - inner injunction, directive pakṣeṇa (inst. with) a particular side, a bias

9.2 And those things still prevail but he (Brahman) also shows through the inner thing as well, which is known from directly seeing it, (so) the inner directive of the community man is taken along with his particular bias.

॥ अपि च स्मर्यते। विशेषानुग्रहश्र। अतस्त्वतरज्यायो लिङ्गाच्च। तद्धृत्तस्य तु नातिद्रावो जेमिनिरपि नियमात्कूपभावेश्यः॥ न चाधिकारीकमपि पतनानुमानात्तदयोगात। उपपत्तिमपि

त्वेके भावश्रवणवत्त्वुक्तम्। वहिस्तूभययथापि स्मृतिराचाराच। स्वामिनः फलश्रुतेरित्यात्रेयः। आर्त्विज्यमित्यौडुलोमिस्तस्मै हि परिकीयते। श्रुतेरश्॥

(3.4.37) api ca smaryate (3.4.38) viśeṣa-anugrahaḥ ca (3.4.39) ataḥ tu (doubled; "but though ... still") itarat jyāyaḥ lingāt ca (3.4.40) tat bhūtasya tu / na atat-bhāvāḥ jaiminīḥ / api niyama-atat rūpa-abhāvehyāḥ (3.4.41) na ca ādhikārikam api patana-anumānāt inference, "would then" tat-ayogāt (3.4.42) upapūrvam api tu eke / bhāvam (n.acc.) aśanavat (n.acc.) tat uktam (from vac; w/double acc.) (3.4.43) bahiḥ tu ubhayathā api smṛteḥ ācārāt ca (3.4.44) svāminaḥ phala-śruteḥ iti ātreyaḥ / (3.4.45) ārtvijyam iti auḍulomiḥ tasmai hi parikrīyate (3.4.46) śruteḥ ca

According to Jaimini, it (the āśrama-karmāḥ 9.1) is also respected as law, indeed favoring the particular (karma), but (he sees) from this that though the other (the inner) is superior to the indicator, it is still that (indicator) of past (karma), and there is no existence without it. According to some, this is rather fairly close to the previous way of thinking, that there is actually no such law about things whose form does not exist, and neither would those belong to a supreme one, for there is no sense in that, since there would then be the downfall. (This is similar to Audulomi's point in 1.4.21.)

(Like 4.2.20-21, The following discussion on the subject of priests getting paid for their work seems oddly foreign to the commentator's other remarks.) According to the Ātreya priest, the meaning (of the scriptures) is expounded to anyone possessing food (for payment), though in both cases—according to the law and according to proper behavior—it is admittedly external; for there is scripture that such a reward ("fruit") should come from his master. According to Auḍulomi, this is (instead) the business of the Ṛtv-ij priest, because the scripture says he is the one to be paid for it.]

तृतीयं तद्धतो विध्यादिवत्। कृत्स्नभावान्तु गृहिणोपसंहारः। मौनवदितरेषामनुपदेशात्॥

(3.4.47b) tṛtīyam the third tadvataḥ (gen. for) having that vidhi-ādivat having injunctions, etc. (3.4.48) kṛtsna-bhāvāt (abl. because of) everyone - state of mind, way of thinking tu on the other hand gṛhiṇā (inst. by) householder upasaṃhāraḥ withdrawing (3.4.49) maunavat like a monk itareṣām (gen. pl. of) others api upadeśāt (abl. from) the teaching

9.3 The third thing is for the one who has that (directive), having (also) the injunctions and all that, but because of the "everyone" way of thinking by that householder, he withdraws (later on), like a monk, indeed because of the teaching of those others (the aśramas or stages 9.1).

अनाविष्कृतवृत्तन्वयात्। ऐहिकमप्यप्रस्तुतप्रतिबन्धे तदर्शनात्। एवं मुक्तिफलानियमस्तदवस्थावधृतेष्टदवस्थावधृते:

॥ आवृत्तिरसकृदुपदेशात्। लिङ्गाच्च। आत्मेति तूपगच्छन्ति ग्राहयन्ति च॥

(3.4.50) an-āviṣ-kurvat not - openly, conspicuously - acting, behaving, living anvayāt (abl. ind.) following (3.4.51) aihikam of this place, of the world api though aprastuta-pratibandhe (loc. in regard to) extraneous - shutting out tat-darśanāt (abl. for) it - view (3.4.52) evam exactly mukti-phala-aniyamah liberation - fruit - not the definition tat-avasthā-avadhṛteḥ (abl. known from) his - circumstances - reflecting on /tat-avasthe(4.1.1) āvṛttiḥ asakṛt-upadeśāt (4.1.2) liṅgāt ca (4.1.3) ātmā iti tu upagacchati grāhayanti; (According to Jaimini?) There is returning (re-incarnation), because there is the (mortal) indicator, and because the teaching says it is not a one-time thing, but the "soul" enters into it and those (circumstances 9.4) make it take hold.]

9.4 For it follows from that (teaching) that though of the world, he should not live openly, for that is his view of it in regard to shutting out the extraneous, (but) he knows from reflecting on his circumstances (poverty, austerity etc.) that such is really not the definition of the fruit of liberation.

न प्रतीके नन हि सः। ब्रह्मदृष्टिरुत्कर्षात्। आदित्यादिमतय श्राद्ध उपपत्ते:

(4.1.4) na pratīke na hi saḥ (4.1.5) brahma-dṛṣṭiḥ Brahman - direct vision utkarśāt (abl. from) superiority, rising to a better state (4.1.6) āditya-ādi-matayaḥ prayers ca aṅgaḥ supplementary upapatteḥ (abl. because) demonstrated

9.5 (But) this is not that (liberation) one knew of before, (2.1) for there is no such thing, (but) from rising up out of this comes direct vision of Brahman, and the prayers to the Ādityas and the others are supplementary, according to the evidence.

आसीनः सम्भवात्। ध्यानाच्च। अचलत्वं चापेक्ष्य। स्मरन्ति च।

यत्रैकाग्रता तत्राविशेषात्। आ प्रायणात्तत्रापि हि दृष्टम्॥

9.6 It is accomplished by collecting oneself while sitting, and of course being motionless; and however they may recite, in that (meditation) there is one-pointedness, without differentiating (the words), because up to the commencement of that, there is only common knowledge.

तदधिगम उभयोरध्ययविशेषविनाशौ तयोः पदेशात्। इतरस्याप्येवमशेषः पाते तु॥

9.7 The study of that (common knowledge), as it relates to either the latter or the former (impurities), (YD) because the description of it is exactly the same as the other but without clinging to a lord; but before that, having not yet begun what is to be done, it extends only to that.

अग्निहोत्रादि तु तत्कार्योयैव तद्दर्शनात्॥ अतोडन्यापि हि शेषामुभयोः॥

यदेव विद्ययेत हि। भोगेन त्वितरे क्षपयित्वा सम्पद्यते॥

(4.1.16) agni-hotra-ādi (nom. sing. f.) the likes of the Agni sacrifice tu but tat there kāryāya (dat. for) what is to be done eva only / tat thus darśanāt (abl. according to) (4.1.17) ataḥ anyah api hi ekeṣām ubhayoh; For some, it comes from this (previous view), because it is quite different than those two (4.1.18)

yat_eva whatever vidyayā (inst. known by) high knowledge iti said hi just because (4.1.19) bhogena (inst. known by) experience tu but rather / itare (dual acc.) the other two kṣapayitvā (causative from kṣi, indeclinable participle) having diminished (see Patanjali "dimishing", not "destroying" YD 4.18, 6.3.) sampadyate (3rd p. A.) happening well, easily

9.8 But the agni oblation etc. is only for what is to be done there, and thus it is according to the darśana, for it is through "religious knowledge", whatever it may be, but that (knowledge) comes easily through the experience, having diminished those other two (impurities?).

वाङ्मनसि दर्शनेनाच्छादाच्च। अत एव च सर्वाप्यतु। तन्मनः प्राण उत्तरात् सोऽध्यक्षे । तदुपगमाादिभ्यः।

(4.2.1) vāk voice manasi (loc. to) mind darśanāt (abl. because) this view śabdāt (abl. because) testimony ca and (4.2.2) atah from this eva alone ca and sarvāni all things anu following (4.2.3) tat-manah that - reflecting prāṇah breath uttarāt (abl. by) latter (see 9.7) (4.2.4) saḥ that adhyakṣe (loc. within) the perceiver tat-upagama-ādibhyah (abl. known by) approaching, etc.

9.9 According to the darśana, and from its testimony, the voice is (coupled) to the mind and from this alone all things follow (BU 1.2.4a), and reflecting on it by the latter way (letting go, 9.7), (a certain) breath is (found) within the perceiver, which is known by approaching him (Brahman) etc.

भूतेषु तच्च्छुते। नैका स्मिन्दर्शयतो हि। समानासृत्युपक्रमादमृतत्वं चानुपोष्य।

(4.2.5) bhūteṣu (loc. on) living beings tat thus śruteḥ (abl. according to) scripture (4.2.6) na not ekasmin (loc. where) only the one darśayataḥ (dual; two) they show hi for (4.2.7) samānā (fem. she) same ca and a-sṛti-upakramāt (abl. for) not - path (transmigration) - undertake, set out a-mṛta-tvam no - died, gone through death - state of ca and, either anupoṣya (an-upa-uṣya) (ind. part; having done) not, never - (upa = resemblance; near to, sort of) - burning

9.10 Thus it is according to the scripture on living beings (BU 1.4.4), for two do not show where there is only the one, and she is the same (as he), for he does not set out on that path of life, and having never completed the sort of burning away (BU 1.4.1b), there is no state of having died either.

तदापीतेः संसारव्यपदेशात् सूक्ष्मं प्रमाणतश्र तथोपलब्धेः। नोपमर्देनातः। अस्यैव चोपपत्तेरेष

(4.2.8) tadāpīteḥ (abl. known by) taking part saṁsāra-vyapadeśāt (abl. according to) course of life - description (4.2.9) sūkṣmaṁ fine (details; = arbhaka 2.4) // pramānataḥ (taśl; known by) standard of proof ca tathā in this way upalabdheḥ (abl. because) realization (4.2.10) / na not upamardena by trampling out (impurities (the former way 9.7) // ataḥ therefore (4.2.11a) asya (gen. of) this, such eva only ca and upapatteḥ (abl. by) evidence eṣaḥ this here

9.11 Then (upon reflection 9.9) there is the detail known by taking part according to this (Upanishadic) description of the course of life, and known by the standard of proof that accords with this method of realization, not by trampling out (impurities), and therefore this (treatise) is only by the evidence of such (realization).

ऊष्मा। प्रतिषेधादिति चेत्‌ शरीरात्‌। स्पष्टो हि॥ एकेषाम्‌। स्मर्यते च॥

तानि परे तथा ह्यविभागो वचनात्‌। तदोकः।

(4.2.11b) ūṣmā heat (4.2.12) pratisedhāt (abl. coming out of) disagreement iti cet if you say na śārīrāt (abl. by) relation to the body (4.2.13) spaṣṭaḥ clearly perceived or discerned, distinct hi because [ekeṣām (4.2.14) smaryate ca; For some, it is respected as law.] (4.2.15) tāni (pl. referring to bhūteṣu 14.3) those pare (loc. within) supreme tathā in that way, thus hi for āha he spoke (4.2.16) avibhāgaḥ no - sepation, breaking apart vacanāt (abl. w/avibhāga; from) speaking (4.2.17) tat-okāḥ that - dwelling

9.12 If you say there is (a certain) heat that comes from disagreement (with this treatise); well no, since that (heat BU of 1.4.1b) is clearly perceived by its relation to the body. Those (living beings 9.10) are contained within the supreme, for thus he spoke, and dwelling on that (speech), there is no such breaking apart from this treatise.

अग्रज्वलनं तत्प्रकाशितद्वारो विद्यासामर्थ्याद्‌त्तच्छेषगत्यानुस्मृतियोगाच्च।

(4.2.17b) agra-jvalanam first - flaming tat-prakāśita-dvāraḥ brought to light, made clear - means vidyā-sāmarthyāt (abl. because) scholarly knowledge - its being the same meaning, purpose tat-śeṣa-gati-anusmṛti-yogāt (abl. because)

(after) it - remaining - way - following from memory - result of ca and

9.13 That first flame (arcan, BU 1.2.1b) is the means by which this (thesis) is brought to light; because of the religious knowledge being for the same purpose, and because of that Yoga between the way of reciting from memory (YD) and the way of what remains after it (is quiet).

हार्दानुगृहीतः शताधिकया रड्म्पनुसारी। निशि नेति चेत्‌न समस्तस्य यावद्देहभावि-

त्वादर्शयति च ॥ अर्चिरादिनातत्थितेः । वयुम्‌

(4.2.17c) hārdā (inst. through) internal anugṛhītaḥ favored śata-adhikayā (inst. by) the additional or choice part of the Śatapatha Brahmaṇa, i.e., the Bṛhadāraṇyaka Upaniṣad (4.2.18) raśmi-anusārī illuminating rays of light - attending to (4.2.19) niśi (loc. during) the night na no iti cet if you say na no sambandhasya_yavat the extent of the relation deha-bhāvitvāt body - being the one who enters into the state / darśayati he shows ca [(4.2.20) ataḥ ca āyane api dakṣiṇe (4.2.21) yoginaḥ prati ca / smaryate (14.17) smārte ca ete; [According to some, in the matter of a fee for approaching the teacher, it is respected as law in the case of a Vedāntin, as opposed to the Yogin.] (4.3.1) arciḥ (acc.) light ādinā (ind. as) beginning tat then prathiteḥ (abl. by) extension (4.3.2a) vāyum (acc.) air

9.14 If you say that during the night (during sleep) there is no attending to any such illumination through the internal way that is favored by the śatādhika (Bṛhadāraṇyaka Upaniṣad); well no, because the extent of the relation is that he is the one who enters into that body-state, and he shows light as the beginning (BU 1.2.1); then by extension, air (BU 1.2.3a).

॥ अब्दादविशेषविशेषाभ्याम्‌। तडितोऽधि वरुणः समस्त्यात्‌। आतिवाहिकास्तल्लिङ्गात्‌।

उभयव्यामोहाहात्तिसद्‌धे: । वैद्युतेनैव तत्सतच्च्छुतेः। कार्यं बादरिरस्य गत्युपपत्तेः । विशेषितत्वाच्च।

सामीप्याच्च तद्‌पदेशः । कार्यान्त्ये तद्‌ध्यक्षेण सहातः परमभिधानात्‌ । स्मृतेश्च । परं जैमिनिरमुं-

ख्यात्वात्‌ । दर्श‌नाच्च । न च कार्यं प्रतिपत्त्यभिसंधिः । अप्रतिकल्म‌वनान्नच्यतीति बादरायण

उभयथादोषात्त‌क्ततुश्रुति । विशेषश्च दर्श‌यति । सम्प्रत्यविरभावः स्वेनशब्दात्‌ । मुक्तः प्रति‌ज्ञानात्‌ ।

आत्मा प्रकरणात्‌ । अविभागेन दृष्टत्वात्‌ । ब्राह्मेण जैमिनिरुपन्यासादिभ्यः । चिति तन्मात्रेऽण तदा

त्मक्त्वादित्यौडुलोमिः । एवमध्युपन्यासात्पूर्वभावादविरोधं बादरायणः । संकल्पादेव तु तच्छ्रुतेः ।

66

The Vedanta Darshana

अत एव चानन्याधिपतिः। अभावं बादरिराह ह्येवम् भावं जैमिनिर्निर्वकल्पामननात्।

द्वादशाहवदुभयविंधे बादरायणः ॥

(4.3.2b) abhāvāt aviśeṣābhyām (4.3.3) taditah adhi varuṇah / sambandhāt (4.3.4) ativāhikāh tat-lingāt (4.3.5) ubhaya-vyāmohāt / tat-siddheḥ (4.3.6) vaidutenā eva / tataḥ tat-sruteḥ (4.3.7) kāryam / badariḥ // aśya gati-upapatteḥ (4.3.8) viśeṣitatvāt ca (4.3.9) sāṃjipyāt tu tat-vyapadeśaḥ / (4.3.10) kārya-atyaye tat-adhyakṣeṇa saha (ind. w/inst.) atah param // abhidhānāt naming, named (4.3.11) smrtiḥ ca (4.3.12) param jaiminiḥ // mukhyatvāt (4.3.13) darśanāt ca (4.3.14) na ca kārye pratipatti abhisandhiḥ / (4.3.15) na pratīka-ālambanāt nayati iti bādarāyaṇaḥ // ubhayathā adoṣāt tat kratuḥ ca (4.3.16) viśeṣam ca darśayati (4.4.1) sampadya-avir-bhāvah svena śabdāt (4.4.2) muktaḥ pratijñānāt (4.4.3) ātmā prakaraṇāt (4.4.4) avibhāgena dṛṣṭatvāt (4.4.5a) brahmera jaiminiḥ (4.4.5b) upanyāsa-ādibhyah (4.4.6) citi-tanmātreṇa tat-ātmakatvāt iti auḍulomiḥ // (4.4.7) evam api upanyāsāt pūrva-bhāvāt avirodham bādarāyaṇaḥ // (4.4.8) saṃkalpat eva tu tat-sruteḥ (4.4.9) ataḥ eva ca an-anya-adhipatiḥ (4.4.10) abhāvam bādariḥ // āha hi evam (4.4.11) bhāvam jaiminiḥ // vikalpa-āmananāt (4.4.12) dvādaśāhavat ubhaya-vidham bādarāyaṇaḥ

According to Bādari, this (night illumination) is from the storm cloud; because it is the same and yet not the same, it is lightning, (but) after Varuṇa. The (idea of) subtle bodies according to one's social relation and known by the indicator (body), arises from confusion between two things; from the proof of it, he is only known by the lightning flash, (whereas) from the scripture of it, it is an effect that arises from him. (Did the god make the lightning, or is the god made up to explain the lightning? The same question applies to the body incarnate and the belief in re-incarnation. Anyway, the commentator mistakenly takes the author's words literally.) As for this (body), it is known by the evidence of its mobility and from its description, which is nothing but its distinguishability from a neighbor. The supreme, however, is known upon the diminishing of the effect and the perceiver along with it. According to Jaimini, the supreme (Brahman) is also known because he is named by the smrti. According to Bādarāyaṇa, because of the superiority (of Brahman), and because it is the view (of his school), it is not his intention either, to say it is (merely) a knowledge regarding some effect. That (effect) does not lead, because it depends on the first mentioned (Brahman). According to Jaimini, there is also the sacrifice, for there is no fault with either, and it shows the particular (aspect), (that is,) what is to be

accomplished just appears right before the eyes, out of the sound that is made by himself. Through Brahman, who is without partition, since that would be (mere) common knowledge, the individual—being the subject here—becomes liberated, for that is the thesis. According to Aṣṭulomi, known by his various explanations, it (liberation) is by means of the primal aspect (subtle elements) of consciousness because of that being the very nature (of the individual). According to Bādarāyaṇa, known by his explanation which is exactly the same, there is no denial because that (primal aspect) is the previously existing one. According to Bādari, it (the individual) is non-existent, but is rather something that is only made up in the mind, (and) it is known from this alone that there is no separate "lord". According to Jaimini, it is existent, because he spoke it. According to Bādarāyaṇa, it is known by full reflection on this uncertainty that it is both ways, (even) having the twelve-day sacrifice.

अतः तन्वभावे सङ्घ्यवदुपपत्तेः भावे जाग्रद्वत्। प्रदीपवदावेशस्तथा हि दर्शयति।

(4.4.12b) atah therefore (4.4.13) tanu-abhāve (loc. in) body - absence saṁdhyavat having meditation upapatteḥ (gen. of) evidence (4.4.14) bhāve (loc. in) existence, presence jāgradvat (vatup having) awakening (4.4.15) pradīpavat (vatup having) light, also treatise āveśaḥ entering (a body) tathā in this way, thus hi because darśayati he shows

9.15 Therefore, having the meditation in the absence of the body, having the awakening in the presence of that evidence, having the light of this treatise, there is entrance into that (body) because that is how one shows himself.

स्वाप्ययसम्पत्त्योरन्यतरापेक्षमाविष्कृतं हि। जगद्व्यापारवर्जं प्रकरणादसन्निहितत्वाच्च।

(4.4.16) sva-apyaya-sampattyoḥ (loc. dual; between) entering, merging, pouring into oneself - accomplishment, attainment, fulfilment anyatara-apekṣam the other (latter) of the two - consideration āviṣ-kṛtam before the eyes, openly, manifestly - done hi for (4.4.17) jagat-vyāpāra-varjam this world - occupation, employment, business, profession, function - (ifc) free from, devoid of prakaraṇāt (abl. of comparison w/anyatara) subject matter asat-nihitatvāt (abl. known from) not true - laid down or aside - being (having) ca and

9.16 For between the merging into oneself and the accomplishing, whatever is done openly is a consideration of the latter of the two, compared

to the subject matter here (the former), which is devoid of the business of the world and is known from having laid aside whatever is not that truth.

प्रत्यक्षोपदेशादिति चेत्नाधिकारिकमण्डलस्थोक्तेः। विकारावर्ति च तथाहि स्थितिम् आह।

(4.4.18) pratyakṣa-upadeśāt (abl. known from) (ibc) direct, immediate – teaching iti_cet if you say na not ādhikārika-maṇḍala-stha-uktēḥ (abl. known from) one staying in the circle of a master, a disciple – verbal proclamation, declaration, doctrine (4.4.19) vikāra – a-varti modified form – (vartin ifc) not staying in ca moreover tathā in that way hi for sthitim āha for so the final conclusion has been declared

9.17 If you say it is known directly from teaching; well, it is not something that can be known by the word of one who abides in the circle of some master. Moreover, one does not stay in that modified form (the body 9.15), for it is in that (bodiless) way that this abiding has been declared.

The author seems to be referring to his opponent here as the one who recites doctrine as opposed to constructing an expression of reality (this treatise) that is based on direct experience.

दर्शयतश्श्रैव प्रत्यक्षानुमाने। भोगमात्रसाम्यलिङ्गाच्च। अनावृत्तिः शब्दादनावृत्तिः शब्दात्

(4.4.20) darśayataḥ (pres.3rd.dual) the two show ca and evam just so, in this way pratyakṣa-anumāne (dual) perception – inference (4.4.21) / bhoga-mātra-sāmya-liṅgāt (abl. by) experience – mere – sameness, identity with, nothing other than – indicator ca and (4.4.22) anāvṛttih without repetition śabdāt (known by) word, sound anāvrttih śabdāt

9.18 And it is in this way that perception and inference show themselves, and by an indicator (body) that is nothing other than the mere experience of it, which is known by the word (sound) that is without repetition.

End of the Brahma Sutra