AKA Vedanta Sutras or Shariraka Sutras
Author: Sage Badarayana
The Brahma Sutras are a foundational text of Hindu philosophy, specifically the Vedanta tradition. Written by the sage Badarayana (often associated with Vyasa) around 400–450 CE (with older origins), the text consists of 555 concise aphorisms (sutras) organized into four chapters.Their primary purpose is to systematize and harmonize the teachings of the Upanishads, which can often seem contradictory at first glance.
The Three Pillars of Vedanta
The Brahma Sutras make up the first of the Prasthanatrayi ("three starting points") which form the basis of all Vedanta philosophy. The other two pillars are:
The Upanishads (The foundational revelations)
The Bhagavad Gita (The practical application of philosophy)
Chapter 11: 3.3
3.3
Verse #1
Sameness of Vidyas |
ॐ सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात् ॐ ३.३.१॥ ||
Sameness of Vidyas | oṃ sarvavedāntapratyayaṃ codanādyaviśeṣāt oṃ 3.3.1.. ||
Sameness of Vidyas | o sarvavedantapratyaya codanadyavisesat o 3.3.1.. ||
1. Any (particular) conception for meditation (vijnana) imparted in all the Upanishads is the same on account of the sameness of the injunction etc.
Sw. Krishnananda
(The Vidyas or the Upasanas) described in the various Vedanta texts (are not different, are identical) on account of the non-difference of injunction, etc., (i.e., connection, form and name).
Sw. Krishnananda
(The Vidyas or the Upasanas) described in the various Vedanta texts (are not different, are identical) on account of the non-difference of injunction, etc., (i.e., connection, form and name).
Verse #2
ॐ भेदान्नेति चेदेकस्यामपि ॐ |
३.३.२॥ ||
oṃ bhedānneti cedekasyāmapi oṃ ||
o bhedanneti cedekasyamapi o ||
2. If it be said that the vijnanas cannot be the same owing to the difference in details, then not so, for difference can occur even in the same vijnana.
Sw. Krishnananda
If it be said that the Vidyas are separate on account of difference (in minor points), we deny that, since even in the same Vidyas (there may be such minor differences).
Sw. Krishnananda
If it be said that the Vidyas are separate on account of difference (in minor points), we deny that, since even in the same Vidyas (there may be such minor differences).
Verse #3
ॐ स्वाध्यायस्य तथात्वेन हि समाचारेऽधिकाराच्च ॐ |
३.३.३॥ ||
oṃ svādhyāyasya tathātvena hi samācāre'dhikārācca oṃ ||
o svadhyayasya tathatvena hi samacare'dhikaracca o ||
3. The rite of carrying fire on the head is an appendage of Vedic study, because it is stated to be so in the Samachara and also because of competence. And that regulation is like that about libations.
Sw. Krishnananda
(The rite of carrying fire on the head is connected) with the study of the Veda (of the Atharvanikas), because in the Samachara (it is mentioned) as being such. And (this also follows) from its being a qualification (for the students of the Atharva Veda) as in the case with the (seven) oblations (viz., Saurya etc.).
Sw. Krishnananda
(The rite of carrying fire on the head is connected) with the study of the Veda (of the Atharvanikas), because in the Samachara (it is mentioned) as being such. And (this also follows) from its being a qualification (for the students of the Atharva Veda) as in the case with the (seven) oblations (viz., Saurya etc.).
Verse #4
ॐ दर्शयति च ॐ |
३। |
३। |
४॥ ||
oṃ darśayati ca oṃ ||
o darsayati ca o ||
4. Moreover, (the scripture) reveals (this fact).
Sw. Krishnananda
(The scripture) also instructs (thus).
Sw. Krishnananda
(The scripture) also instructs (thus).
Verse #5
Combination of Traits |
ॐ उपसंहारोऽर्थाभेदाद्विधिशेषवत्समाने च ॐ ३।३।५॥ ||
Combination of Traits | oṃ upasaṃhāro'rthābhedādvidhiśeṣavatsamāne ca oṃ 3.3.5.. ||
Combination of Traits | o upasaharo'rthabhedadvidhisesavatsamane ca o 3.3.5.. ||
5. And in similar meditations (all) the traits are to be combined, for there is no difference in application like the subsidiaries of an injunction.
Sw. Krishnananda
And in the Upasanas of the same class (mentioned in different Sakhas) a combination (of all the particulars mentioned in all Sakhas is to be made) as there is no difference in the object of meditation, just as (a combination of) all subsidiary rites of a main sacrifice (mentioned in different Sakhas is made).
Sw. Krishnananda
And in the Upasanas of the same class (mentioned in different Sakhas) a combination (of all the particulars mentioned in all Sakhas is to be made) as there is no difference in the object of meditation, just as (a combination of) all subsidiary rites of a main sacrifice (mentioned in different Sakhas is made).
Verse #6
Difference of Meditations |
ॐ अन्यथात्वं च शब्दादिति चेन्नाविशेषात् ॐ ३।३।६॥ ||
Difference of Meditations | oṃ anyathātvaṃ ca śabdāditi cennāviśeṣāt oṃ 3.3.6.. ||
Difference of Meditations | o anyathatva ca sabdaditi cennavisesat o 3.3.6.. ||
6. If it be said that the (Udgitha) meditations (in the Chandogya and Brihadaranyaka Upanishads) are different on account of the difference of (texts), then not so, for there is no difference.
Sw. Krishnananda
If it be said (that the Udgitha Vidya of the Brihadaranyaka Upanishad and that of the Chhandogya Upanishad) are different on account of (difference in) texts; we deny this on the ground of their non-difference (as regards essentials).
Sw. Krishnananda
If it be said (that the Udgitha Vidya of the Brihadaranyaka Upanishad and that of the Chhandogya Upanishad) are different on account of (difference in) texts; we deny this on the ground of their non-difference (as regards essentials).
Verse #7
ॐ न वा प्रकरणभेदात्परोवरीयस्त्वादिवत् ॐ |
३। |
३। |
७॥ ||
oṃ na vā prakaraṇabhedātparovarīyastvādivat oṃ ||
o na va prakaranabhedatparovariyastvadivat o ||
7. Rather not owing to a difference of subject-matter even as in such cases as (meditation on the Udgitha as) possessed of the quality of being higher than the high, (greater than the great).
Sw. Krishnananda
Or rather there is no (unity of the Vidyas) owing to the difference of subject matter even as (the meditation on the Udgitha) as the highest and greatest (i.e., Brahman) (is different from the meditation on the Udgitha as abiding in the eye etc.).
Sw. Krishnananda
Or rather there is no (unity of the Vidyas) owing to the difference of subject matter even as (the meditation on the Udgitha) as the highest and greatest (i.e., Brahman) (is different from the meditation on the Udgitha as abiding in the eye etc.).
Verse #8
ॐ संज्ञातश्चेत्तदुक्तमस्ति तु तदपि ॐ |
३। |
३। |
८॥ ||
oṃ saṃjñātaścettaduktamasti tu tadapi oṃ ||
o sajnatascettaduktamasti tu tadapi o ||
8. If from the sameness of name, (the two meditations are held to be the same), that has already been answered. But that (sameness of name) is met with (even with regard to things quite different).
Sw. Krishnananda
If it be said (that the Vidyas are one) on account of (the identity of) name; (we reply that) that is explained (already); moreover that (identity of name) is (found in the case of admittedly separate Vidyas).
Sw. Krishnananda
If it be said (that the Vidyas are one) on account of (the identity of) name; (we reply that) that is explained (already); moreover that (identity of name) is (found in the case of admittedly separate Vidyas).
Verse #9
Specifications of Om |
ॐ व्याप्तेश्च समञ्जसम् ॐ ३।३।९॥ ||
Specifications of Om | oṃ vyāpteśca samañjasam oṃ 3.3.9.. ||
Specifications of Om | o vyaptesca samanjasam o 3.3.9.. ||
9. Since Om pervades all the Vedas, it is appropriate to qualify it by the word Udgitha.
Sw. Krishnananda
And because (OM) extends (over the whole of the Vedas), (to specialise it by the term 'Udgitha') is appropriate.
Sw. Krishnananda
And because (OM) extends (over the whole of the Vedas), (to specialise it by the term 'Udgitha') is appropriate.
Verse #10
Sameness of the Meditation on Prana |
ॐ सर्वाभेदादन्यत्रेमे ॐ ३।३।१०॥ ||
Sameness of the Meditation on Prana | oṃ sarvābhedādanyatreme oṃ 3.3.10.. ||
Sameness of the Meditation on Prana | o sarvabhedadanyatreme o 3.3.10.. ||
10. All (the meditations on Prana) being the same, these traits (found here in one) are to be added elsewhere.
Sw. Krishnananda
On account of the non-difference (of the Vidya) everywhere (i.e., in all the texts of the different Sakhas where the Prana-Vidya occurs) these qualities (mentioned in two of them are to be inserted) in the other places (e.g., the Kaushitaki Upanishad).
Sw. Krishnananda
On account of the non-difference (of the Vidya) everywhere (i.e., in all the texts of the different Sakhas where the Prana-Vidya occurs) these qualities (mentioned in two of them are to be inserted) in the other places (e.g., the Kaushitaki Upanishad).
Verse #11
Combination and Non-combination of Attributes of Brahman |
ॐ आनन्दादयः प्रधानस्य ॐ ३।३।११॥ ||
Combination and Non-combination of Attributes of Brahman | oṃ ānandādayaḥ pradhānasya oṃ 3.3.11.. ||
Combination and Non-combination of Attributes of Brahman | o anandadaya pradhanasya o 3.3.11.. ||
11. Bliss and other characteristics of the principal entity (ie., Brahman) are to be combined.
Sw. Krishnananda
Bliss and other attributes (which depict the true nature) of the Principal or the Supreme Self, i.e., Brahman (have to be combined from all places in the meditation on Brahman).
Sw. Krishnananda
Bliss and other attributes (which depict the true nature) of the Principal or the Supreme Self, i.e., Brahman (have to be combined from all places in the meditation on Brahman).
Verse #12
ॐ प्रियशिरस्त्वाद्यप्राप्तिरुपचयापचयौ हि भेदे ॐ |
३। |
३। |
१२॥ ||
oṃ priyaśirastvādyaprāptirupacayāpacayau hi bhede oṃ ||
o priyasirastvadyapraptirupacayapacayau hi bhede o ||
12. Attributes such as having joy as the head and so on are not to be added everywhere, since (they have) degrees of intensity and feebleness, (which are) possible in a context of difference (ie., duality).
Sw. Krishnananda
(Qualities like) joy being His head, etc., are not to be taken everywhere, (being subject to) increase and decrease (are possible only) if there is difference (and not in Brahman in which there is non-difference).
Sw. Krishnananda
(Qualities like) joy being His head, etc., are not to be taken everywhere, (being subject to) increase and decrease (are possible only) if there is difference (and not in Brahman in which there is non-difference).
Verse #13
ॐ इतरे त्वर्थसामान्यात् ॐ |
३। |
३। |
१३॥ ||
oṃ itare tvarthasāmānyāt oṃ ||
o itare tvarthasamanyat o ||
13. But the other characteristics are to be understood everywhere on account of identity of purport.
Sw. Krishnananda
But other attributes (like Bliss, etc., are to be combined) on account of identity of purport.
Sw. Krishnananda
But other attributes (like Bliss, etc., are to be combined) on account of identity of purport.
Verse #14
Purusha as the Highest in Katha |
ॐ आध्यानाय प्रयोजनाभावात् ॐ ३।३।१४॥ ||
Purusha as the Highest in Katha | oṃ ādhyānāya prayojanābhāvāt oṃ 3.3.14.. ||
Purusha as the Highest in Katha | o adhyanaya prayojanabhavat o 3.3.14.. ||
14. What is mentioned in the Katha Upanishad is meant for deep meditation on Purusha, (and not for stating any gradation), as that serves no purpose.
Sw. Krishnananda
(The passage in Katha Upanishad I.3.10 tells about the Self only as the highest) for the sake of pious meditation, as there is no use (of the knowledge of the objects being higher than the senses and so on).
Sw. Krishnananda
(The passage in Katha Upanishad I.3.10 tells about the Self only as the highest) for the sake of pious meditation, as there is no use (of the knowledge of the objects being higher than the senses and so on).
Verse #15
ॐ आत्मशब्दाच्च ॐ |
३। |
३। |
१५॥ ||
oṃ ātmaśabdācca oṃ ||
o atmasabdacca o ||
15. And (this must be the conclusion) on account of the use of the word Self.
Sw. Krishnananda
And on account of the word Atman.
Sw. Krishnananda
And on account of the word Atman.
Verse #16
The Supreme Self in Aitareya |
ॐ आत्मगृहीतिरितरवदुत्तरात् ॐ ३।३।१६॥ ||
The Supreme Self in Aitareya | oṃ ātmagṛhītiritaravaduttarāt oṃ 3.3.16.. ||
The Supreme Self in Aitareya | o atmaghitiritaravaduttarat o 3.3.16.. ||
16. The supreme Self is to be understood in the Aitareya Upanishad, just as elsewhere (in other texts about creation), on account of the subsequent qualification. (Or) The Self is to be understood (in the Chandogya Upanishad), just as in the other (Brihadaranyaka) Upanishad, because of the subsequent (instruction about identity).
Sw. Krishnananda
(In the Aitareya Upanishad I.1.) the Supreme Self is meant, as in other texts (dealing with creation) because of the subsequent qualification.
Sw. Krishnananda
(In the Aitareya Upanishad I.1.) the Supreme Self is meant, as in other texts (dealing with creation) because of the subsequent qualification.
Verse #17
ॐ अन्वयादिति चेत्स्यादवधारणात् ॐ |
३। |
३। |
१७॥ ||
oṃ anvayāditi cetsyādavadhāraṇāt oṃ ||
o anvayaditi cetsyadavadharanat o ||
17. If it be objected that it follows from the trend of the sentences that the Supreme Self is not meant, (the reply is that) it must be so because of the definite statement (that the Self alone existed in the beginning). (Or) If it be argued that the rule about the conformity of the commencement and the conclusion leads to the idea that the Self is not meant, then we say that it must be so because of the definite statement.
Sw. Krishnananda
If it be said that because of the context (the Supreme Self is not meant) (we reply that) it is so (i.e., the Supreme Self is meant) on account of the definite statement (that the Atman alone existed in the beginning).
Sw. Krishnananda
If it be said that because of the context (the Supreme Self is not meant) (we reply that) it is so (i.e., the Supreme Self is meant) on account of the definite statement (that the Atman alone existed in the beginning).
Verse #18
Acamana and Meditation on Prana |
ॐ कार्याख्यानादपूर्वम् ॐ ३।३।१८॥ ||
Acamana and Meditation on Prana | oṃ kāryākhyānādapūrvam oṃ 3.3.18.. ||
Acamana and Meditation on Prana | o karyakhyanadapurvam o 3.3.18.. ||
18. Since acamana is mentioned as a duty already recognized, it occurs (in the Upanishad) in connection with a fresh injunction (of meditation on Prana).
Sw. Krishnananda
On account of (the rinsing of the mouth with water referred to in the Prana Vidya) being a reiteration of an act (already ordained by the Smriti), what has not been so ordained elsewhere (is here enjoined by the Sruti).
Sw. Krishnananda
On account of (the rinsing of the mouth with water referred to in the Prana Vidya) being a reiteration of an act (already ordained by the Smriti), what has not been so ordained elsewhere (is here enjoined by the Sruti).
Verse #19
Same Meditation in the Same Branch |
ॐ समान एवञ्चाभेदात् ॐ ३।३।१९॥ ||
Same Meditation in the Same Branch | oṃ samāna evañcābhedāt oṃ 3.3.19.. ||
Same Meditation in the Same Branch | o samana evancabhedat o 3.3.19.. ||
19. (The meditations) in the same branch are similarly the same (and their traits are to be combined) because of the non-difference of the object.
Sw. Krishnananda
In the same (Sakha also) it is thus (i.e., there is unity of Vidya,) owing to non-difference (of the object of meditation).
Sw. Krishnananda
In the same (Sakha also) it is thus (i.e., there is unity of Vidya,) owing to non-difference (of the object of meditation).
Verse #20
No Combination in Meditation on Satya-Brahman |
ॐ संबन्धादेवमन्यत्रापि ॐ ३।३।२०॥ ||
No Combination in Meditation on Satya-Brahman | oṃ saṃbandhādevamanyatrāpi oṃ 3.3.20.. ||
No Combination in Meditation on Satya-Brahman | o sabandhadevamanyatrapi o 3.3.20.. ||
20. Elsewhere also (in the case of meditation on Satya-Brahman), (the attributes have to be combined) as here (in the case of Sandilya-Vidya), on account of the very fact of connection (with the same object of meditation).
Sw. Krishnananda
Thus in other cases also, on account of the connection (of particulars with one and the same Vidya).
Sw. Krishnananda
Thus in other cases also, on account of the connection (of particulars with one and the same Vidya).
Verse #21
ॐ न वा विशेषात् ॐ |
३। |
३। |
२१॥ ||
oṃ na vā viśeṣāt oṃ ||
o na va visesat o ||
21. Rather they are not to be combined on account of a distinction.
Sw. Krishnananda
Rather not (so) on account of the difference (of place).
Sw. Krishnananda
Rather not (so) on account of the difference (of place).
Verse #22
ॐ दर्शयति च ॐ |
३। |
३। |
२२॥ ||
oṃ darśayati ca oṃ ||
o darsayati ca o ||
22. The scripture also indicates the same thing.
Sw. Krishnananda
(The scripture) also declares (that).
Sw. Krishnananda
(The scripture) also declares (that).
Verse #23
Attributes of Brahman in Ranayaniya not to be combined elsewhere |
ॐ सम्भृतिद्युव्याप्त्यपि चातः ॐ ३।३।२३॥ ||
Attributes of Brahman in Ranayaniya not to be combined elsewhere | oṃ sambhṛtidyuvyāptyapi cātaḥ oṃ 3.3.23.. ||
Attributes of Brahman in Ranayaniya not to be combined elsewhere | o sambhtidyuvyaptyapi cata o 3.3.23.. ||
23. And (the attributes of Brahman such as) possession of unchallenged powers and pervasion of heaven are also not to be added to other meditations for the same reason (of association with special abodes).
Sw. Krishnananda
For the same reason (as in the previous Sutra) the supporting (of the world) and pervading the sky (attributed to Brahman in the Ranayaniya Khila) also (are not to be included in other Vidyas or Upasanas of Brahman).
Sw. Krishnananda
For the same reason (as in the previous Sutra) the supporting (of the world) and pervading the sky (attributed to Brahman in the Ranayaniya Khila) also (are not to be included in other Vidyas or Upasanas of Brahman).
Verse #24
Purusha-Vidya in Chandogya and Taittiriya |
ॐ पुरुषविद्यायामिव चेतरेषामनाम्नानात् ॐ ३।३।२४॥ ||
Purusha-Vidya in Chandogya and Taittiriya | oṃ puruṣavidyāyāmiva cetareṣāmanāmnānāt oṃ 3.3.24.. ||
Purusha-Vidya in Chandogya and Taittiriya | o purusavidyayamiva cetaresamanamnanat o 3.3.24.. ||
24. And the characteristics of the Purusha-Vidya are not to be added to the Taittiriyaka because they have not been recited there as it is done in the course of the Purusha-Vidya in other branches.
Sw. Krishnananda
And (as the qualities) as (mentioned) in the Purusha-Vidya (of the Chhandogya) are not mentioned (in that) of the others (i.e., in the Taittiriya) (the two Purusha-Vidyas are not one; are not to be combined).
Sw. Krishnananda
And (as the qualities) as (mentioned) in the Purusha-Vidya (of the Chhandogya) are not mentioned (in that) of the others (i.e., in the Taittiriya) (the two Purusha-Vidyas are not one; are not to be combined).
Verse #25
Non-combination of Disparate Traits |
ॐ वेधाद्यर्थभेदात् ॐ ३।३।२५॥ ||
Non-combination of Disparate Traits | oṃ vedhādyarthabhedāt oṃ 3.3.25.. ||
Non-combination of Disparate Traits | o vedhadyarthabhedat o 3.3.25.. ||
25. Piercing etc., are not to be applied in meditation, since (the mantras of piercing etc., are) disparate in purport.
Sw. Krishnananda
Because the matter (of certain Mantras) such as piercing and so on is different (from the matter of the approximate Vidyas), (the former are not to be combined with the latter).
Sw. Krishnananda
Because the matter (of certain Mantras) such as piercing and so on is different (from the matter of the approximate Vidyas), (the former are not to be combined with the latter).
Verse #26
Rejection and Reception of Merit |
ॐ हानौ तूपायनशब्दशेषात् कुशाच्छन्दस्स्तुत्युपगानवत् तदुक्तम् ॐ ३।३।२६॥ ||
Rejection and Reception of Merit | oṃ hānau tūpāyanaśabdaśeṣāt kuśācchandasstutyupagānavat taduktam oṃ 3.3.26.. ||
Rejection and Reception of Merit | o hanau tupayanasabdasesat kusacchandasstutyupaganavat taduktam o 3.3.26.. ||
26. But where only the rejection of virtue and vice is spoken of, the reception of these by others has to be inferred, on account of the term reception being a counter-correlative of rejection. And this is on the analogy of kusas, metres, praise and recitation, as has been explained (by Jaimini).
Sw. Krishnananda
But where only the getting rid (of the good and evil) is mentioned (the obtaining of this good and evil by others has to be added) because the statement about acceptance is supplementary (to the statement about the getting rid of) as in the case of the Kusas, metres, praise and hymns or recitations. This (i.e., the reason for this) has been stated (by Jaimini in Purvamimamsa).
Sw. Krishnananda
But where only the getting rid (of the good and evil) is mentioned (the obtaining of this good and evil by others has to be added) because the statement about acceptance is supplementary (to the statement about the getting rid of) as in the case of the Kusas, metres, praise and hymns or recitations. This (i.e., the reason for this) has been stated (by Jaimini in Purvamimamsa).
Verse #27
Discarding Virtue and Vice अत् Death |
ॐ साम्पराये तर्तव्याभावात् तथा ह्यन्ये ॐ ३।३।२७॥ ||
Discarding Virtue and Vice at Death | oṃ sāmparāye tartavyābhāvāt tathā hyanye oṃ 3.3.27.. ||
Discarding Virtue and Vice at Death | o samparaye tartavyabhavat tatha hyanye o 3.3.27.. ||
27. (A man of knowledge gets rid of virtue and vice) at the time of death, since nothing remains to be attained. For thus it is that others (ie., the followers of the other branches) state.
Sw. Krishnananda
(He who attains knowledge gets rid of his good and evil deeds) at the time of death, there being nothing to be attained (by him on the way to Brahmaloka through those works); for thus others (declare in their sacred texts).
Sw. Krishnananda
(He who attains knowledge gets rid of his good and evil deeds) at the time of death, there being nothing to be attained (by him on the way to Brahmaloka through those works); for thus others (declare in their sacred texts).
Verse #28
ॐ छन्दत उभयाविरोधात् ॐ |
३। |
३। |
२८॥ ||
oṃ chandata ubhayāvirodhāt oṃ ||
o chandata ubhayavirodhat o ||
28. As there is no conflict between the two (ie., two texts, or cause and effect) on the admission that destruction results from voluntary effort, (therefore such effort must take place before death).
Sw. Krishnananda
(The interpretation that the individual soul practising Yama-Niyama) according to his liking (discards good and evil works while living is reasonable) on account of there being harmony in that case between the two (viz., cause and effect, as well as between the Chhandogya and another Sruti).
Sw. Krishnananda
(The interpretation that the individual soul practising Yama-Niyama) according to his liking (discards good and evil works while living is reasonable) on account of there being harmony in that case between the two (viz., cause and effect, as well as between the Chhandogya and another Sruti).
Verse #29
Paths of Those Who Know Or Do Not Know the |
ॐ गतेरर्थवत्त्वमुभयथाऽन्यथा हि विरोधः ॐ ३।३।२९॥ ||
Paths of Those Who Know Or Do Not Know the | oṃ gaterarthavattvamubhayathā'nyathā hi virodhaḥ oṃ 3.3.29.. ||
Paths of Those Who Know Or Do Not Know the | o gaterarthavattvamubhayatha'nyatha hi virodha o 3.3.29.. ||
29. The soul's course after death must have purposefulness in two ways, for else it will lead to contradiction.
Sw. Krishnananda
(The soul's) journey (along the path of the gods, Devayana) is applicable in a two-fold manner, otherwise there would be contradiction (of scripture).
Sw. Krishnananda
(The soul's) journey (along the path of the gods, Devayana) is applicable in a two-fold manner, otherwise there would be contradiction (of scripture).
Verse #30
ॐ उपपन्नस्तल्लक्षणार्थोपलब्धेः लोकवत् ॐ |
३। |
३। |
३०॥ ||
oṃ upapannastallakṣaṇārthopalabdheḥ lokavat oṃ ||
o upapannastallaksanarthopalabdhe lokavat o ||
30. This (differentiation) is reasonable, for facts indicative of a soul's journey are met with (in the case of meditation on the qualified Brahman alone), just as (much as such a difference is) met with in common life.
Sw. Krishnananda
(The two-fold view taken above) is justified because we observe a purpose characterised thereby (i.e., a purpose of the going) as in ordinary life.
Sw. Krishnananda
(The two-fold view taken above) is justified because we observe a purpose characterised thereby (i.e., a purpose of the going) as in ordinary life.
Verse #31
The Path of Gods Is for All Worshippers of |
ॐ अनियमः सर्वेषामविरोधश्शब्दानुमानाभ्याम् ॐ ३।३।३१॥ ||
The Path of Gods Is for All Worshippers of | oṃ aniyamaḥ sarveṣāmavirodhaśśabdānumānābhyām oṃ 3.3.31.. ||
The Path of Gods Is for All Worshippers of | o aniyama sarvesamavirodhassabdanumanabhyam o 3.3.31.. ||
31. (The journey of the souls along the path of the gods is) not restricted (to any particular meditation). It applies to all meditations (on the qualified Brahman). This involves no contradiction as is known from Upanishadic and Smriti texts (lit. direct text and inference).
Sw. Krishnananda
There is no restriction (as to the going on the path of the gods for any Vidya). There is no contradiction as is seen from the Sruti and Smriti.
Sw. Krishnananda
There is no restriction (as to the going on the path of the gods for any Vidya). There is no contradiction as is seen from the Sruti and Smriti.
Verse #32
People with a Mission |
ॐ यावदधिकारमवस्थितिराधिकारिकाणाम् ॐ ३।३।३२॥ ||
People with a Mission | oṃ yāvadadhikāramavasthitirādhikārikāṇām oṃ 3.3.32.. ||
People with a Mission | o yavadadhikaramavasthitiradhikarikanam o 3.3.32.. ||
32. Those who have a mission to fulfil continue in the corporeal state as long as the mission demands it.
Sw. Krishnananda
Of those who have a mission to fulfil (there is corporeal) existence, so long as the mission is not fulfilled.
Sw. Krishnananda
Of those who have a mission to fulfil (there is corporeal) existence, so long as the mission is not fulfilled.
Verse #33
Conception of the Immutable |
ॐ अक्षरधियां त्वविरोधः सामान्य ॐ भ्यामौपसदवत् तदुक्तम् ॐ ३।३।३३॥ ||
Conception of the Immutable | oṃ akṣaradhiyāṃ tvavirodhaḥ sāmānyatadbhāvābhyāmaupasadavattaduktam oṃ .. taduktam oṃ ||
Conception of the Immutable | o aksaradhiya tvavirodha samanyatadbhavabhyamaupasadavattaduktam o .. taduktam o ||
33. All the (negative) conceptions of the Immutable are to be combined, since the process of presentation is similar and the object dealt with is the same. This is just as it is in the case of the Upasad sacrifice, as has been shown by Jaimini.
Sw. Krishnananda
But the conceptions of the (negative) attributes of the Imperishable (Brahman) are to be combined (from different texts where the Imperishable Brahman is dealt with, as they form one Vidya), because of the similarity (of defining the Imperishable Brahman through denials) and the object (the Imperishable Brahman) being the same, as in the case of the Upasad (offerings). This has been explained (by Jaimini in the Purvamimamsa).
Sw. Krishnananda
But the conceptions of the (negative) attributes of the Imperishable (Brahman) are to be combined (from different texts where the Imperishable Brahman is dealt with, as they form one Vidya), because of the similarity (of defining the Imperishable Brahman through denials) and the object (the Imperishable Brahman) being the same, as in the case of the Upasad (offerings). This has been explained (by Jaimini in the Purvamimamsa).
Verse #34
Same Conception in Mundaka and Katha |
ॐ इयदामननात् ॐ ३।३।३४॥ ||
Same Conception in Mundaka and Katha | oṃ iyadāmananāt oṃ 3.3.34.. ||
Same Conception in Mundaka and Katha | o iyadamananat o 3.3.34.. ||
34. The conceptions (in the Mundaka and Svetasvatara on the one hand and Katha on the other) are the same, on account of the mention of a particular limit.
Sw. Krishnananda
Because (the same thing) is described as such and such.
Sw. Krishnananda
Because (the same thing) is described as such and such.
Verse #35
The Inmost Self in Brihadaranyaka |
ॐ अन्तरा भूतग्रामवदिति चेत् तदुक्तम् ॐ ३।३।३५॥ ||
The Inmost Self in Brihadaranyaka | oṃ antarā bhūtagrāmavaditi cet taduktam oṃ 3.3.35.. ||
The Inmost Self in Brihadaranyaka | o antara bhutagramavaditi cet taduktam o 3.3.35.. ||
35. (The conception of the Self is the same in Brihadaranyaka III-iv-1 and III-v-1, since) one's own Self is declared to be the inmost of all as in the case of the aggregate of elements. (Or - since one's own Self is declared to be the inmost of all, just as it is shown to be the Self of all in Svetasvatara VI-11).
Sw. Krishnananda
As the Self is within all, as in the case of the aggregate of the elements, (there is oneness of Vidya).
Sw. Krishnananda
As the Self is within all, as in the case of the aggregate of the elements, (there is oneness of Vidya).
Verse #36
ॐ अन्यथा भेदानुपपत्तिरितिचेन्नोपदेशवत् ॐ |
३। |
३। |
३६॥ ||
oṃ anyathā bhedānupapattiriticennopadeśavat oṃ ||
o anyatha bhedanupapattiriticennopadesavat o ||
36. If it be argued that unless difference be admitted the separate statements become illogical, the reply is that this is not so, for it can be like another instruction of this kind.
Sw. Krishnananda
If it be said (that the two Vidyas are separate, for) otherwise the repetition cannot be accounted for, we reply not so; (it is) like (the repetition) in another instruction (in the Chhandogya).
Sw. Krishnananda
If it be said (that the two Vidyas are separate, for) otherwise the repetition cannot be accounted for, we reply not so; (it is) like (the repetition) in another instruction (in the Chhandogya).
Verse #37
Reciprocity of Conceptions |
ॐ व्यतिहारो विशिंषन्ति हीतरव्रत् ॐ ३।३।३७॥ ||
Reciprocity of Conceptions | oṃ vyatihāro viśiṃṣanti hītaravrat oṃ 3.3.37.. ||
Reciprocity of Conceptions | o vyatiharo visisanti hitaravrat o 3.3.37.. ||
37. There should be a reciprocal interchange as in the case of other traits; for so the readers (of the scriptures) recite distinctly.
Sw. Krishnananda
There is exchange (of meditation), because the texts distinguish (two meditations); as in other cases.
Sw. Krishnananda
There is exchange (of meditation), because the texts distinguish (two meditations); as in other cases.
Verse #38
Satya-Brahman in Brihadaranyaka |
ॐ सैव हि सत्यादयः ॐ ३।३।३८॥ ||
Satya-Brahman in Brihadaranyaka | oṃ saiva hi satyādayaḥ oṃ 3.3.38.. ||
Satya-Brahman in Brihadaranyaka | o saiva hi satyadaya o 3.3.38.. ||
38. Since the same Satya-Vidya is taught in both the places (of the Brihadaranyaka Upanishad), therefore traits like Satya have to be combined.
Sw. Krishnananda
The same (Satya Vidya is taught in both places), because (attributes like) Satya etc., (are seen in both places).
Sw. Krishnananda
The same (Satya Vidya is taught in both places), because (attributes like) Satya etc., (are seen in both places).
Verse #39
Combination of Traits in Brihadaranyaka and Chandogya |
ॐ कामादितरत्र तत्र च आयतनादिभ्यः ॐ ३।३।३९॥ ||
Combination of Traits in Brihadaranyaka and Chandogya | oṃ kāmāditaratra tatra ca āyatanādibhyaḥ oṃ 3.3.39.. ||
Combination of Traits in Brihadaranyaka and Chandogya | o kamaditaratra tatra ca ayatanadibhya o 3.3.39.. ||
39. Traits like (true) desire etc., (mentioned in the Chandogya) are to be added to the other (viz., Brihadaranyaka) and those mentioned there are to be added here, because of the (sameness of) abode etc.
Sw. Krishnananda
(Qualities like true) desire etc., (mentioned in the Chhandogya Upanishad are to be inserted) in the other (i.e., in the Brihadaranyaka) and (those mentioned) in the other (i.e., in the Brihadaranyaka are also to be inserted in the Chhandogya) on account of the abode, etc., (being the same in both).
Sw. Krishnananda
(Qualities like true) desire etc., (mentioned in the Chhandogya Upanishad are to be inserted) in the other (i.e., in the Brihadaranyaka) and (those mentioned) in the other (i.e., in the Brihadaranyaka are also to be inserted in the Chhandogya) on account of the abode, etc., (being the same in both).
Verse #40
Agnihotra to Prana |
ॐ आदारादलोपः ॐ ३।३।४०॥ ||
Agnihotra to Prana | oṃ ādārādalopaḥ oṃ 3.3.40.. ||
Agnihotra to Prana | o adaradalopa o 3.3.40.. ||
40. There can be no omission (of the performance of the Agnihotra to Prana) on account of the respect shown (in the Upanishad).
Sw. Krishnananda
On account of the respect shown (to the Pranagnihotra by the Sruti) there can be no omission (of this act) (even when the eating of food is omitted).
Sw. Krishnananda
On account of the respect shown (to the Pranagnihotra by the Sruti) there can be no omission (of this act) (even when the eating of food is omitted).
Verse #41
ॐ उपस्थितेस्तद्वचनात् ॐ |
३। |
३। |
४१॥ ||
oṃ upasthitestadvacanāt oṃ ||
o upasthitestadvacanat o ||
41. The Agnihotra is to be performed from that (food) itself when it is present, for such is the declaration (of the Upanishad).
Sw. Krishnananda
When eating is taking place (the Pranagnihotra has to be performed) from that (i.e., the food first eaten), for so (the Sruti) declares.
Sw. Krishnananda
When eating is taking place (the Pranagnihotra has to be performed) from that (i.e., the food first eaten), for so (the Sruti) declares.
Verse #42
Meditations Connected with Rites Are Not Obligatory |
ॐ तन्निर्धारणार्थनियमस्तद्दृष्टेर्पृथग्ध्यप्रतिबन्धः फलम् ॐ ३।३।४२॥ ||
Meditations Connected with Rites Are Not Obligatory | oṃ tannirdhāraṇārthaniyamastaddṛṣṭerpṛthagdhyapratibandhaḥ phalam oṃ 3.3.42.. ||
Meditations Connected with Rites Are Not Obligatory | o tannirdharanarthaniyamastaddsterpthagdhyapratibandha phalam o 3.3.42.. ||
42. There is no obligatory rule about that (ie., the meditations becoming connected always with rites), for that is obvious from the Upanishad, inasmuch as a meditation has a separate result, consisting in the elimination of hindrance to a rite.
Sw. Krishnananda
There is no rule about the inviolability of that (i.e., Upasanas connected with certain sacrifices) that is seen (from the Sruti itself); for a separate fruit (belongs to the Upasanas), viz., non-obstruction (of the results of the sacrifice).
Sw. Krishnananda
There is no rule about the inviolability of that (i.e., Upasanas connected with certain sacrifices) that is seen (from the Sruti itself); for a separate fruit (belongs to the Upasanas), viz., non-obstruction (of the results of the sacrifice).
Verse #43
Meditations on Prana and Vayu |
ॐ प्रदानवदेव हि तदुक्तम् ॐ ३।३।४३॥ ||
Meditations on Prana and Vayu | oṃ pradānavadeva hi taduktam oṃ 3.3.43.. ||
Meditations on Prana and Vayu | o pradanavadeva hi taduktam o 3.3.43.. ||
43. (The meditations on Prana and Vayu or Air are to be kept apart) exactly as in the case of offerings, as that has been stated by Jaimini.
Sw. Krishnananda
As in the case of the offerings (Vayu and Prana must be held apart). This has been explained (in the Purvamimamsa Sutra).
Sw. Krishnananda
As in the case of the offerings (Vayu and Prana must be held apart). This has been explained (in the Purvamimamsa Sutra).
Verse #44
Fires in Agni-Rahasya Not Parts of Sacrifice |
ॐ लिङ्गभूयस्त्वात्तद्धि बलीयस्तदपि ॐ ३।३।४४॥ ||
Fires in Agni-Rahasya Not Parts of Sacrifice | oṃ liṅgabhūyastvāttaddhi balīyastadapi oṃ 3.3.44.. ||
Fires in Agni-Rahasya Not Parts of Sacrifice | o lingabhuyastvattaddhi baliyastadapi o 3.3.44.. ||
44. The fires (of the mind, speech, etc., of Agni-rahasya) do not form parts of any rite, on account of the abundance of indicatory marks; for these marks are stronger than the context. That also was said by Jaimini.
Sw. Krishnananda
On account of the majority of indicatory marks (the fires of the mind, speech, etc., in the Agnirahasya of the Vajasaneyins do not form part of the sacrifice), for it (the indicatory mark) is stronger (than the context or the general subject matter). This also (has been explained in the Purvamimamsa Sutras by Jaimini).
Sw. Krishnananda
On account of the majority of indicatory marks (the fires of the mind, speech, etc., in the Agnirahasya of the Vajasaneyins do not form part of the sacrifice), for it (the indicatory mark) is stronger (than the context or the general subject matter). This also (has been explained in the Purvamimamsa Sutras by Jaimini).
Verse #45
ॐ पूर्वविकल्पः प्रकरणात्स्यात्क्रियामानसवत् ॐ |
३। |
३। |
४५॥ ||
oṃ pūrvavikalpaḥ prakaraṇātsyātkriyāmānasavat oṃ ||
o purvavikalpa prakaranatsyatkriyamanasavat o ||
45. On the strength of the context, the conceptual fires are to be used alternatively for the actual fire enjoined earlier. They constitute some rite like the imaginary drinking (of Soma juice).
Sw. Krishnananda
(The fires spoken of in the previous Sutra are) alternative forms of the one mentioned first, (i.e., the actual sacrificial fire) on account of the context; (they) ought to be part of the sacrifice like the imaginary drink or the Manasa-cup.
Sw. Krishnananda
(The fires spoken of in the previous Sutra are) alternative forms of the one mentioned first, (i.e., the actual sacrificial fire) on account of the context; (they) ought to be part of the sacrifice like the imaginary drink or the Manasa-cup.
Verse #46
ॐ अतिदेशाच्च ॐ |
३। |
३। |
४६॥ ||
oṃ atideśācca oṃ ||
o atidesacca o ||
46. And (this conclusion is supported) by the fact of extended application.
Sw. Krishnananda
And on account of the extension (of the attributes of the actual fire to these imaginary fires).
Sw. Krishnananda
And on account of the extension (of the attributes of the actual fire to these imaginary fires).
Verse #47
ॐ विद्यैव तु निर्धारणात् ॐ |
३। |
३। |
४७॥ ||
oṃ vidyaiva tu nirdhāraṇāt oṃ ||
o vidyaiva tu nirdharanat o ||
47. The fires rather constitute only a meditation, for so it is determined (in the Vedas).
Sw. Krishnananda
But (the fires) rather constitute the Vidya, because (the Sruti) asserts it.
Sw. Krishnananda
But (the fires) rather constitute the Vidya, because (the Sruti) asserts it.
Verse #48
ॐ दर्शनाच्च ॐ |
३। |
३। |
४८॥ ||
oṃ darśanācca oṃ ||
o darsanacca o ||
48. And owing to the indicatory mark met with.
Sw. Krishnananda
And because (in the text indicatory marks of that are) seen.
Sw. Krishnananda
And because (in the text indicatory marks of that are) seen.
Verse #49
ॐ श्रुत्यादिबलीयस्त्वाच्च न बाधः ॐ |
३। |
३। |
४९॥ ||
oṃ śrutyādibalīyastvācca na bādhaḥ oṃ ||
o srutyadibaliyastvacca na badha o ||
49. Moreover, the view (that the fires constitute a meditation) cannot be set aside owing to the greater authority of express statement etc.,
Sw. Krishnananda
(The view that the Agnis or fires constitute an independent Vidya) cannot be refuted, owing to the greater force of the Sruti etc.
Sw. Krishnananda
(The view that the Agnis or fires constitute an independent Vidya) cannot be refuted, owing to the greater force of the Sruti etc.
Verse #50
ॐ अनुबन्धदिभ्यह् प्रज्नन्तरप्रिथक्त्ववत् द्रिस्ह्तस्छ तदुक्तम् |
३। |
३। |
५०॥ ||
oṃ Anubandhadibhyah prajnantaraprithaktvavat drishtascha taduktam ||
o Anubandhadibhyah prajnantaraprithaktvavat drishtascha taduktam ||
50. On account of being linked up with the mind and such other reasons, the mental fires are independent even as other meditations are. And it is seen that the sacrifices are treated as independent (irrespective of their context), as was pointed out by Jaimini.
Sw. Krishnananda
On account of the connection and so on (the fires built of mind, etc., form an independent Vidya), in the same way as other Vidyas (like Sandilya Vidya) are separate; and it is seen (that in spite of the context a sacrifice is treated as independent). This has been explained (in the Purvamimamsa Sutras by Jaimini).
Sw. Krishnananda
On account of the connection and so on (the fires built of mind, etc., form an independent Vidya), in the same way as other Vidyas (like Sandilya Vidya) are separate; and it is seen (that in spite of the context a sacrifice is treated as independent). This has been explained (in the Purvamimamsa Sutras by Jaimini).
Verse #51
ॐ न सामान्यादप्य् उपलब्धेर्मृत्यु ॐ भ्यामौपसदवत् ॐ |
३। |
३। |
५१॥ ||
oṃ na sāmānyādapyupalabdhermṛtyuvannahi lokāpattiḥ oṃ .. oṃ ||
o na samanyadapyupalabdhermtyuvannahi lokapatti o .. o ||
51. Not even on the ground of similarity can the mental fires become subservient to rites, since they are noticed to serve human needs, just as it is in the case of death; for the world does not become fire just because of a similarity.
Sw. Krishnananda
In spite of the resemblance (of the fires to the imaginary drink, they do) not (constitute part of the sacrificial act) because it is seen (from the reasons given, and on the ground of Sruti that they form an independent Vidya) as in the case of death; for the world does not become (fire, because it resembles fire in some points).
Sw. Krishnananda
In spite of the resemblance (of the fires to the imaginary drink, they do) not (constitute part of the sacrificial act) because it is seen (from the reasons given, and on the ground of Sruti that they form an independent Vidya) as in the case of death; for the world does not become (fire, because it resembles fire in some points).
Verse #52
ॐ परेण च शब्दस्य ताद्विध्यं भूयस् ॐ ॐ |
३। |
३। |
५२॥ ||
oṃ pareṇa ca śabdasya tādvidhyaṃ bhūyastvāttvanubandhaḥ oṃ oṃ ||
o parena ca sabdasya tadvidhya bhuyastvattvanubandha o o ||
52. From the subsequent Brahmana text also it is known that the scripture has that (prescription of a meditation) in view; but the connection with fire occurs because of the abundance of the attributes of fire that have to be imagined here.
Sw. Krishnananda
And from the subsequent (Brahmana) the fact of the text (under discussion) being such (i.e., enjoining an independent Vidya) (is known). But the connection (of the fanciful Agnis or imaginary fires with the actual fire is) on account of the abundance (of the attributes of the latter that are imagined in these fires).
Sw. Krishnananda
And from the subsequent (Brahmana) the fact of the text (under discussion) being such (i.e., enjoining an independent Vidya) (is known). But the connection (of the fanciful Agnis or imaginary fires with the actual fire is) on account of the abundance (of the attributes of the latter that are imagined in these fires).
Verse #53
The Self Distinct from Body |
ॐ एक आत्मनः शरीरे भावात् ॐ ३।३।५३॥ ||
The Self Distinct from Body | oṃ eka ātmanaḥ śarīre bhāvāt oṃ 3.3.53.. ||
The Self Distinct from Body | o eka atmana sarire bhavat o 3.3.53.. ||
53. Some deny the existence of the soul, its existence being dependent on the existence of the body.
Sw. Krishnananda
Some (maintain the non-existence) of a separate self (besides the body) on account of the existence (of the self) where a body is (only).
Sw. Krishnananda
Some (maintain the non-existence) of a separate self (besides the body) on account of the existence (of the self) where a body is (only).
Verse #54
ॐ व्यतिरेकस्तद् भावभावित्वान्न ॐ ॐ |
३। |
३। |
५४॥ ||
oṃ vyatirekastadbhāvabhāvitvānna tūpalabdhivat oṃ oṃ ||
o vyatirekastadbhavabhavitvanna tupalabdhivat o o ||
54. But this is not so; there is a distinction (between the soul and the body) because consciousness may not exist even when the body exists, as it is in the case of perception.
Sw. Krishnananda
But not (so); a self or soul separate (from the body does exist), because (Consciousness) does not exist even when there is the body (after death), as in the case of cognition or perceptive consciousness.
Sw. Krishnananda
But not (so); a self or soul separate (from the body does exist), because (Consciousness) does not exist even when there is the body (after death), as in the case of cognition or perceptive consciousness.
Verse #55
Meditations Connected with Accessories of Rites |
ॐ अङ्गावबद्धास्तु न शाखासु हि प्रतिवेदम् ॐ ३।३।५५॥ ||
Meditations Connected with Accessories of Rites | oṃ aṅgāvabaddhāstu na śākhāsu hi prativedam oṃ 3.3.55.. ||
Meditations Connected with Accessories of Rites | o angavabaddhastu na sakhasu hi prativedam o 3.3.55.. ||
55. But the meditations connected with the accessories of rites are not to be confined to the branches of the Vedas in which they obtain, for they are to be adopted in all the (branches of the) Vedas.
Sw. Krishnananda
But (the Upasanas or meditations connected with parts) (of sacrificial acts are) not (restricted) to (particular) Sakhas, according to the Veda (to which they belong), (but to all its Sakhas because the same Upasana is described in all).
Sw. Krishnananda
But (the Upasanas or meditations connected with parts) (of sacrificial acts are) not (restricted) to (particular) Sakhas, according to the Veda (to which they belong), (but to all its Sakhas because the same Upasana is described in all).
Verse #56
ॐ मन्त्रादिवद्वाऽविरोधः ॐ |
३। |
३। |
५६॥ ||
oṃ mantrādivadvā'virodhaḥ oṃ ||
o mantradivadva'virodha o ||
56. Or rather (they are to be adopted in other branches) like the mantas; (and thus) there is no contradiction.
Sw. Krishnananda
Or else, there is no contradiction (here), as in the case of Mantras and the like.
Sw. Krishnananda
Or else, there is no contradiction (here), as in the case of Mantras and the like.
Verse #57
Meditation on Vaisvanara as a Whole |
ॐ भूम्नः क्रतुवज्ज्यायस्त्वं तथा च दर्शयति ॐ ३।३।५७॥ ||
Meditation on Vaisvanara as a Whole | oṃ bhūmnaḥ kratuvajjyāyastvaṃ tathā ca darśayati oṃ 3.3.57.. ||
Meditation on Vaisvanara as a Whole | o bhumna kratuvajjyayastva tatha ca darsayati o 3.3.57.. ||
57. The meditation on the whole is of greater importance just as in the case of sacrifices. For so the Upanishad shows.
Sw. Krishnananda
Importance (is given to the meditation) on the entire form (of Vaisvanara) as in the case of sacrifice; for thus (the Sruti) shows.
Sw. Krishnananda
Importance (is given to the meditation) on the entire form (of Vaisvanara) as in the case of sacrifice; for thus (the Sruti) shows.
Verse #58
When Meditations Differ |
ॐ नानाशब्दादिभेदात् ॐ ३।३।५८॥ ||
When Meditations Differ | oṃ nānāśabdādibhedāt oṃ 3.3.58.. ||
When Meditations Differ | o nanasabdadibhedat o 3.3.58.. ||
58. The meditations are different when there is a difference in terminology etc.
Sw. Krishnananda
(The Vidyas are) separate, on account of the difference of words and the like.
Sw. Krishnananda
(The Vidyas are) separate, on account of the difference of words and the like.
Verse #59
Alternative Meditations |
ॐ विकल्पो विशिष्टफलत्वात् ॐ ३।३।५९॥ ||
Alternative Meditations | oṃ vikalpo viśiṣṭaphalatvāt oṃ 3.3.59.. ||
Alternative Meditations | o vikalpo visistaphalatvat o 3.3.59.. ||
59. Any one meditation (can be accepted as) an alternative for other meditations, because their result is the same.
Sw. Krishnananda
There is option (with respect to the several Vidyas), because the result (of all the Vidyas) is the same.
Sw. Krishnananda
There is option (with respect to the several Vidyas), because the result (of all the Vidyas) is the same.
Verse #60
Meditations Yielding Worldly Results |
ॐ काम्यास्तु यथाकामं समुच्चीयेरन्न वा पूर्वहेत्वभावात् ॐ ३।३।६०॥ ||
Meditations Yielding Worldly Results | oṃ kāmyāstu yathākāmaṃ samuccīyeranna vā pūrvahetvabhāvāt oṃ 3.3.60.. ||
Meditations Yielding Worldly Results | o kamyastu yathakama samucciyeranna va purvahetvabhavat o 3.3.60.. ||
60. As for the meditations (based on symbols and) undertaken for fulfilment of worldly desires, they may be either combined or not combined according to one's option, since the previous reason (of sameness of result) does not exist.
Sw. Krishnananda
But Vidyas for particular desires may be combined or not according to one's desires on account of the absence of the previous reason (mentioned in the previous Sutra).
Sw. Krishnananda
But Vidyas for particular desires may be combined or not according to one's desires on account of the absence of the previous reason (mentioned in the previous Sutra).
Verse #61
Meditations Based on Subsidiaries |
ॐ अङ्गेषु यथाश्रयभावः ॐ ३।३।६१॥ ||
Meditations Based on Subsidiaries | oṃ aṅgeṣu yathāśrayabhāvaḥ oṃ 3.3.61.. ||
Meditations Based on Subsidiaries | o angesu yathasrayabhava o 3.3.61.. ||
61. In the case of the meditations based on the subsidiaries (of rites), their position is the same as of their bases.
Sw. Krishnananda
With regard (to meditations) connected with members (of sacrificial acts) it is as with (the members) with which they are connected.
Sw. Krishnananda
With regard (to meditations) connected with members (of sacrificial acts) it is as with (the members) with which they are connected.
Verse #62
ॐ शिष्टेश्च ॐ |
३। |
३। |
६२॥ ||
oṃ śiṣṭeśca oṃ ||
o sistesca o ||
62. (The meditations are to be combined), also because they are enjoined (in the Vedas).
Sw. Krishnananda
And from the injunction of the Sruti.
Sw. Krishnananda
And from the injunction of the Sruti.
Verse #63
ॐ समाहारात् ॐ |
३। |
३। |
६३॥ ||
oṃ samāhārāt oṃ ||
o samaharat o ||
63. (The meditations are to be combined) because of the (indicatory mark of the) rectification (of one with the help of another).
Sw. Krishnananda
On account of the rectification.
Sw. Krishnananda
On account of the rectification.
Verse #64
ॐ गुणसाधारण्यश्रुतेश्च ॐ |
३। |
३। |
६४॥ ||
oṃ guṇasādhāraṇyaśruteśca oṃ ||
o gunasadharanyasrutesca o ||
64. And from the Upanishadic declaration that Om, which is a accessory of the Vedic rites is common to all the Vedas, (it follows that the meditations based on it must co-exist).
Sw. Krishnananda
And from the Sruti declaring 'OM' which is a common feature (of the Udgitha Vidya) to be common to all the Vedas.
Sw. Krishnananda
And from the Sruti declaring 'OM' which is a common feature (of the Udgitha Vidya) to be common to all the Vedas.
Verse #65
ॐ न वा तत्सहभावश्रुतेः ॐ |
३। |
३। |
६५॥ ||
oṃ na vā tatsahabhāvaśruteḥ oṃ ||
o na va tatsahabhavasrute o ||
65. (The meditations are) rather not to be combined, since the Upanishads do not declare this.
Sw. Krishnananda
(The meditations connected with members of the sacrificial acts are) rather not (to be combined) as the Sruti does not state their going together.
Sw. Krishnananda
(The meditations connected with members of the sacrificial acts are) rather not (to be combined) as the Sruti does not state their going together.
Verse #66
ॐ दर्शनाच्च ॐ |
३। |
३। |
६६॥ |
इति श्रीमत्कृष्णद्वैपायनकृत ब्रह्मसूत्रेषु तृतीयाध्यायस्य तृतीयः पादः समाप्तः ||
oṃ darśanācca oṃ | brahmasūtreṣu ||
o darsanacca o | brahmasutresu ||
66. And (there is no obligation about combination) since the Upanishad shows (contrariwise).
Sw. Krishnananda
And because the Sruti (scripture) says so (shows it).
Sw. Krishnananda
And because the Sruti (scripture) says so (shows it).