| Philosophy and Religion / Vedânta-Sûtras (Brahma Sutras) |
Vedânta-Sûtras, Third Adhyâya
Reverence to the Highest Self!
First Pâda
1. In obtaining a different (body) (the soul) goes enveloped (by subtle parts of the elements), (as appears from) question and explanation.
2. But on account of (water) consisting of three (elements) (the soul is enveloped not by water merely; the latter alone is, however, mentioned) on account of preponderance.
3. And on account of the going of the prânas.
4. If it be said (that the prânas do not go) on account of the scriptural statement as to entering into Agni, &c., we deny this on account of the metaphorical nature (of those statements).
5. If an objection be raised on the ground of (water) not being mentioned in the first fire, we refute it by remarking that just it (viz. water) (is meant), on the ground of fitness.
6. (Should it be said that the souls are not enveloped by water) on account of this not being stated by scripture, we refute the objection on the ground of those who perform ishtis, &c., being understood.
7. Or (the souls' being the food of the gods is) metaphorical, on account of their not knowing the Self. For thus (scripture) declares.
8. On the passing away of the works (the soul redescends) with a remainder, according to scripture and Smriti, as it went (i.e. passing through the same stations) and not thus (i.e. in the inverse order).
9. Should it be objected that on account of conduct (the assumption of a remainder is not needed), we deny this because (the scriptural expression 'conduct') is meant to connote (the remainder); so Kârshnâgini thinks.
10. If it be said that purposelessness (of conduct would result therefrom), we deny this on account of the dependence (of work) on that (conduct).
11. But (karana means) nothing but good and evil works; thus Bâdari opines.
12. Of those also who do not perform sacrifices (the ascent to the moon) is stated by scripture.
13. But of the others, after having enjoyed the fruits of their actions in Samyamana, ascent and descent take place; as such a course is declared (by scripture).
14. The Smritis also declare this.
15. Moreover there are seven (hells).
16. On account of his activity there also no contradiction exists.
17. But on (the two roads) of knowledge and works, those two being under discussion.
18. Not in (the case of) the third place, as it is thus perceived.
19. It is, moreover, recorded in the (ordinary) world.
20. And on account of observation.
21. The third term comprises that which springs from heat.
22. (On the part of the soul's descending from the moon) there is entering into similarity of being (with ether and so on); as this (only) is possible.
23. (The soul passes through the stages of its descent) in a not very long time; on account of the special statement.
24. (The descending souls enter) into (plants) animated by other (souls), as in the previous cases, on account of scriptural declaration.
25. Should it be said that (sacrificial work is) unholy; we deny this on the ground of scripture.
26. After that (there takes place) conjunction (of the soul) with him who performs the act of generation.
27. From the yoni a (new) body (springs).
Second Pâda
1. In the intermediate place there is (a real) creation; for (scripture) says (that).
2. And some (state the Self to be) the shaper (creator); sons and so on (being the lovely things which he shapes).
3. But it (viz. the dream world) is mere illusion (mâyâ), on account of its nature not manifesting itself with the totality (of the attributes of reality).
4. (Not altogether) for it (the dream) is indicative (of the future), according to null; the experts also declare this.
5. But by the meditation on the highest that which is hidden (viz. the equality of the Lord and the soul, becomes manifest); for from him (the Lord) are its (the soul's) bondage and release.
6. Or that (viz. the concealment of the soul's powers springs) from its connexion with the body.
7. The absence of that (i.e. of dreams, i.e. dreamless sleep) takes place in the nâdîs and in the Self; according to scriptural statement.
8. Hence the awaking from that (viz. Brahman).
9. But the same (soul returns from Brahman); on account of work, remembrance, text, and precept.
10. In him who is senseless (in a swoon, &c.) there is half-union; on account of this remaining (as the only possible hypothesis).
11. Not on account of (difference of) place also twofold characteristics can belong to the highest; for everywhere (scripture teaches it to be without any difference).
12. If it be objected that it is not so, on account of the difference (taught by the Veda); we reply that it is not so on account of the declaration of (Brahman) being not such, with reference to each (declaration of difference).
13. Some also (teach) thus.
14. For (Brahman) is merely devoid of form, on account of this being the main purport of scripture.
15. And as light (assumes forms as it were by its contact with things possessing form, so does Brahman;) since (the texts ascribing form to Brahman) are not devoid of meaning.
16. And (scripture) declares (Brahman) to consist of that (i.e. intelligence).
17. (This scripture) also shows, and it is likewise stated in Smriti.
18. For this very reason (there are applied to Brahman) comparisons such as that of the images of the sun and the like.
19. But there is no parallelism (of the two things compared), since (in the case of Brahman) there is not apprehended (any separate substance) comparable to the water.
20. Since (the highest Brahman) is inside (of the limiting adjuncts), it participates in their increase and decrease; owing to the appropriateness (thus resulting) of the two (things compared) it is thus (i.e. the comparison holds good).
21. And on account of the declaration (of scripture).
22. For (the clause 'Not so, not so') denies (of Brahman) the suchness which forms the topic of discussion; and (the text) enounces something more than that.
23. That (Brahman) is unevolved; for (thus scripture) says.
24. And in the state of perfect conciliation also (the Yogins apprehend the highest Brahman), according to Sruti and Smriti.
25. And as in the case of (physical) light and the like, there is non-distinction (of the two Selfs), the light (i.e. the intelligent Self) (being divided) by its activity; according to the repeated declarations of scripture.
26. Hence (the soul enters into unity) with the infinite (i.e. the highest Self); for this scripture indicates.
27. But on account of twofold designation, (the relation of the highest Self to the individual soul has to be viewed) like that of the snake to its coils.
28. Or else like that of light to its substratum, both being fire.
29. Or else (the relation of the two is to be conceived) in the manner stated above.
30. And on account of the denial.
31. Beyond (Brahman, there is something) further, on account of the designations of bank, measure, connexion, separation.
32. But (Brahman is called a bank &c.) on account of (a certain) equality.
33. (The statement as to Brahman having size) subserves the purpose of the mind; in the manner of the four feet (quarters).
34. (The statements concerning connexion and difference) are due to difference of place; in the manner of light and so on.
35. And because (only such a connexion) is possible.
36. (The same thing follows) from the express denial of other (existences).
37. Thereby the omnipresence (of Brahman is established), in accordance with the statements about (Brahman's) extent.
38. From him (i.e. the Lord, there comes) the fruit (of works); for (that only) is possible.
39. And because it is declared by scripture.
40. Gaimini (thinks) for the same reasons that religious merit (is what brings about the fruits of actions).
41. Bâdârayana, however, thinks the former (i.e. the Lord, to be the cause of the fruits of action), since he is designated as the cause (of the actions themselves).
Third Pâda
1. (The cognitions) intimated by all the Vedânta-texts (are identical), on account of the non-difference of injunction and so on.
2. (If it be said that the vidyâs are separate) on account of the difference (of secondary matters), we deny that, since even in one and the same vidyâ (different secondary matters may find place).
3. (The rite of carrying fire on the head is an attribute) of the study of the Veda (of the Âtharvanikas); because in the Samâkâra (it is mentioned) as being such. (This also follows) from the general subject-matter, and the limitation (of the rite to the Âtharvanikas) is analogous to that of the libations.
4. (Scripture) also declares this.
5. In the case of (a devout meditation) common (to several Sâkhâs) (the particulars mentioned in each Sâkhâ) have to be combined, since there is no difference of essential matter; just as in the case of what is complementary to injunctions.
6. If it be said that (the udgîtha vidyâ of the Bri. Up. and that of the Khând. Up.) are separate on account (of the difference) of the texts; we deny this on the ground of their (essential) non-difference.
7. Or rather there is no (unity of the vidyâs), owing to the difference of subject-matter.
8. If it be said (that the vidyâs 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 vidyâs).
9. And on account of the (omkâra) extending over the whole (Veda), (the view that the term udgîtha expresses a specialisation) is appropriate.
10. Those (qualities which are attributed to the subject of a vidyâ in one Sâkhâ only) (are to be inserted) in other places (also), since (the vidyâs) are non-different on the whole.
11. Bliss and other (qualities) as belonging to the subject of the qualities (have to be attributed to Brahman everywhere).
12. (Such qualities as) joy being its head and so on have no force (for other passages); for increase and decrease belong to plurality (only).
13. But other (attributes are valid for all passages relative to Brahman), the purport being the same.
14. (The passage, Kâthaka I, 3, 10, gives information about the person) for the purpose of pious meditation, as there is no use (of the knowledge of the objects being higher than the senses and so on).
15. And on account of the word 'Self.'
16. The (highest) Self has to be understood (in Ait. Âr. II, 4, i), as in other places; on account of the subsequent (qualification).
17. Should it be said that on account of the connected meaning (of the whole passage) (the highest Self cannot be meant); (we reply that) it is so, on account of the assertion.
18. As (scripture where speaking of the rinsing of the mouth with water) makes a reference to an act (established by Smriti), (that act is not enjoined by Sruti, but rather) the new (act of meditation on the water viewed as the dress of prâna).
19. In the same (Sâkhâ also) it is thus (i.e. there is unity of vidyâ), on account of the non-difference (of the object of meditation).
20. Thus in other cases also, on account of the connexion (of particulars with one and the same vidyâ).
21. Or this is not so, on account of the difference (of place).
22. (Scripture) also declares that.
23. And for the same reason the holding together and the pervading the sky (attributed to Brahman in the Rânâyanîya-khila) (are not to be inserted in other vidyâs).
24. And as the record of others (viz. the Taittirîyaka) is not such as in the purusha-vidyâ (of the Khândogya), (the two purusha-vidyâs are not to be combined).
25. Because the matter (of certain mantras) such as piercing and so on is different (from the matter of the approximate vidyâs) (the former have not to be combined with the latter).
26. Where the getting rid (of good and evil) is mentioned (the obtaining of this good and evil by others has to be added) because the statement about the obtaining is supplementary (to the statement about the getting rid of), as in the case of the kusâs, the metres, the praise and the singing. This (i.e. the reason for this) has been stated (in the Pûrva Mîmâmsâ).
27. At the (moment of) departing (he frees himself from his works), there being nothing to be reached (by him, on the way to Brahman, through those works); for thus others (declare, in their sacred texts).
28. And because (on the above interpretation) there is no contradiction to both (i.e. man's making an effort to free himself from his deeds and actually freeing himself) according to his liking.
29. A purpose has to be attributed to the going (on the path of the gods) in a twofold manner; otherwise there would be contradiction of scripture.
30. (The twofold view taken above) is justified because we observe a purpose characterised thereby (i.e. a purpose of the going); as in ordinary life.
31. There is no restriction (as to the going on the path of the gods) for any vidyâ; nor any contradiction (of the general subject-matter), according to scripture and inference (i.e. Smriti).
32. Of those who have a certain office there is subsistence (of the body) as long as the office lasts.
33. But the (denials of) conceptions concerning the akshara are to be comprehended (in all meditations on the akshara), on account of the equality and of the object being the same, as in the case of the upasad; this has been explained (in the Pûrva Mîmâmsâ).
34. On account of (the same) number being recorded.
35. As the Self is within all, as in the case of the aggregate of the elements, (there is oneness of vidyâ).
36. If it be said that otherwise the separation (of the statements) cannot be accounted for; we reply that it is (here) as in the case of other instructions.
37. There is exchange (of meditation), for the texts distinguish (two meditations); as in other cases.
38. For the True and so on are one and the same (vidyâ).
39. (Having true) wishes and other (qualities) (have to be combined) there and here, on account of the abode and so on.
40. On account of (the passage showing) respect, there is non-omission (of the prânâgnihotra) (even when the eating of food is omitted).
41. When (eating) is taking place, (the prânâgnihotra has to be performed) from that (i.e. the food first eaten); on the ground of the passage declaring this.
42. There is non-restriction of the assertions concerning them (i.e. the assertions made concerning certain sacrificial acts are not permanently connected with those acts), because this is seen (in scripture); for a separate fruit, viz. non-obstruction (of the success of the sacrifice), (belongs to them).
43. As in the case of the offerings, (Vâyu and Prâna. must be held apart). This has been explained (in the Pûrva Mîmâmsâ-sûtra).
44. On account of the majority of indicatory marks (the fire-altars built of mind, &c. do not form elements of any act); for this (i.e. the indicatory mark) is stronger (than the general subject-matter); this also (has been explained in the Pû. Mî. Sûtras).
45. (The agni built of mind, &c.) is a particular form of the preceding one (i.e. the agni built of bricks), on account of the leading subject-matter; it is (part of) the act; as in the case of the mânasa cup.
46. And on account of the transfer (of particulars).
47. But (the agnis rather constitute) a vidyâ, on account of the assertion (made by the text).
48. And because (indicatory marks of that) are seen (in the text).
49. (The view that the agnis constitute an independent vidyâ) cannot be refuted, owing to the greater force of direct enunciation and so on.
50. On account of the connexion and so on (the agnis built, of mind, &c. are independent); in the same way as other cognitions are separate. And there is seen (another case of something having to be withdrawn from the leading subject-matter); this has been explained (in the Pûrva Mîmâmsâ-sûtras).
51. Not also on account of its resembling (the mânasa cup) (can the fires constitute parts of an action); for it is observed (on the ground of Sruti, &c., that they are independent); as in the case of death; for the world does not become (a fire) (because it resembles a fire in some points).
52. And from the subsequent (Brâhmana) it follows that being of that kind (i.e. injunction of a mere vidyâ) (is the aim) of the text. The connexion (of the fanciful agnis with the real one) is due to the plurality (of details of the real agni which are imaginatively connected with the vidyâ).
53. Some (maintain the non-existence) of a (separate) Self, on account of the existence (of the Self) where a body is (only).
54. There is separation (of the Self from the body) because its existence does not depend on the existence of that (viz. the body), but there is not (non-separation); as in the case of perceptive consciousness.
55. But the (meditations) connected with members (of sacrificial acts are) not (restricted) to (particular) Sâkhâs, according to the Veda (to which they belong).
56. Or else there is no contradiction (implied in our opinion); as in the case of mantras and the like.
57. There is pre-eminence of the (meditation on) plenitude (i.e. Agni Vaisvânara in his aggregate form), as in the case of sacrifices; for thus scripture shows.
58. (The vidyâs are) separate, on account of the difference of words and the like.
59. There is (restriction to) option (between the vidyâs), on account of their having non-differing results.
60. But (vidyâs) connected with wishes may, according to one's liking, be cumulated or not; on account of the absence of the former reason.
61. With the (meditations on) members (of sacrificial acts) it is as with their abodes.
62. And on account of the teaching.
63. On account of the rectification.
64. And because the text states a quality (of the vidyâ) to be common (to the three Vedas).
65. (The meditations on members of sacrificial actions are) rather not (to be combined), as the text does not state their going together.
66. And because (scripture) shows it.
Fourth Pâda
1. The purpose of man (is effected) thence (i.e. through the mere knowledge of Brahman), thus Bâdarâyana opines.
2. On account of (the Self) standing in a supplementary relation (to action), (the statements as to the fruits of the knowledge of the Self) are arthavâdas, as in other cases, thus Gaimini opines.
3. On account of scripture showing (certain lines of) conduct.
4. Because scripture directly states that.
5. On account of the taking hold together.
6. And because scripture enjoins (works) for such (only as understand the purport of the Veda).
7. And on account of definite rules.
8. But on account of (scripture teaching) the additional one (i.e. the Lord), (the view) of Bâdarâyana (is valid); as that is seen thus (in scriptural passages).
9. But the declarations (of scripture) are equal (on the other side).
10. (The direct statement is) non-comprehensive.
11. There is distribution (of the work and knowledge) as in the case of the hundred.
12. Of him who has merely read the Veda (there is qualification for works).
13. There being no specification (the rule does) not (specially apply to him who knows).
14. Or else the permission (of works) is for the glorification (of knowledge).
15. Some also by proceeding according to their liking (evince their disregard of anything but knowledge).
16. And (scripture teaches) the destruction (of the qualification for works, by knowledge).
17. And (knowledge belongs) to those who are bound to chastity; for in scripture (that condition of life is mentioned).
18. Gaimini (considers that scriptural passages mentioning those stages of life in which chastity is obligatory, contain) a reference (only to those stages); they are not injunctions; for (other scriptural passages) forbid (those stages).
19. (The other stage of life) is to be accomplished, (according to) Bâdarâyana; on account of the scriptural statement of equality.
20. Or (the passage rather is) an injunction, as in the case of the carrying (of the firewood).
21. If it be said that (texts such as the one about the udgîtha are) mere glorification, on account of their reference (to parts of sacrifices); we deny that, on account of the newness (of what they teach, if viewed as injunctions).
22. And on account of the words expressive of becoming.
23. (The stories told in the Upanishads) are for the purpose of the pâriplava; we deny this on account of (certain stories only) being specified.
24. This follows also from the connexion (of the stories with the vidyâs) in one coherent whole.
25. For this very reason there is no need of the lighting of the fire and so on.
26. And there is need of all (works), on account of the scriptural statement of sacrifices and the like; as in the case of the horse.
27. But all the same he (who is desirous of knowledge) must be possessed of calmness, subjection of the senses, &c., since those (states) are enjoined as auxiliaries to that (viz. knowledge), and must (on that account) necessarily be accomplished.
28. And there is permission of all food, (only) in the case of danger of life; on account of this being shown (by scripture).
29. And on account of the non-sublation.
30. And this is said in Smriti also.
31. And hence also a scriptural passage as to non-proceeding according to liking.
32. The works of the âsramas (are incumbent on him) also (who does not desire release); because they are enjoined.
33. And through the co-operativeness (of the works towards the origination of knowledge).
34. In any case the same (duties have to be performed) on account of the twofold indicatory marks.
35. And scripture also declares that (those performing works) are not overpowered (by passion and the like).
36. But also (persons standing) between (are qualified for knowledge); for that is seen (in scripture).
37. This is stated in Smriti also.
38. And the promotion (of knowledge is bestowed on them) through special acts.
39. Better than this is the other (state of belonging to an âsrama), on account of the indicatory marks.
40. But of him who has become that (i.e. entered on a higher âsrama) there is no becoming not that (i.e. descending to a lower one), according to Gaimini also, on account of restrictive rule, absence of such like (i.e. statements of descent), and non-existence (of good custom).
41. And not also (can the expiation take place) prescribed in the chapter treating of qualification, because on account of the inference of his lapse from Smriti he (the Naishthika) is not capable of it.
42. But some (consider the sin) a minor one, (and hence claim) the existence (of expiation for the Naishthika also); as in the case of the eating (of unlawful food). This has been explained (in the Pûrva Mîmâmsâ).
43. But (they are to be kept outside) in either case, on account of Smriti and custom.
44. To the lord (of the sacrifice) only (the agent-ship in meditations belongs), because scripture declares a fruit; this is the view of Âtreya.
45. (They are) the work of the priest, this is the view of Audulomi; since for that (i.e. the entire sacrificial work) he is feed.
46. And on account of scriptural statement.
47. There is the injunction of something else cooperating (towards knowledge) (which is) a third thing (with regard to bâlya and pânditya), (which injunction is given) for the case (of perfect knowledge not yet having arisen) to him who is such (i.e. the Samnyâsin possessing knowledge); as in the case of injunctions and the like.
48. On account of his being all, however, there is winding up with the householder.
49. On account of there being injunction of the others also, in the same way as of the state of a Muni.
50. (The passage enjoining bâlya means that the ascetic is to live) not manifesting himself; on account of the connexion (thus gained for the passage).
51. In this life also (the origination of knowledge takes place) if there is no obstruction of what is ready at hand; on account of this being seen (in scripture).
52. No such definite rule (exists) as to the fruit which is release, on account of the assertions as to that condition, on account of the assertions as to that condition.
YOU MAY ALSO LIKE
