part 3

Mukta upasripya: to be attained by the liberated; Vyapadesat:

because of declaration.

Nanumanamatacchabdat I.3.3 (66)

(The abode of heaven etc.) is not that which is inferred i.e.

Pradhana because there is no term indicating it.

Na: not; Anumanam: that which is inferred i.e. Pradhana; Atad

sabdat: because there is no word denoting it.

Pranabhriccha I.3.4 (67)

(Nor) also the individual soul.

Pranabhrit: the living or individual soul, supporter of Prana, i.e., Jiva;

Cha: also; (Na: not).

Bhedavyapadesat I.3.5 (68)

(Also) on account of the declaration of difference (between)

individual soul and the abode of heaven etc.

Bhedavyapadesat: on account of difference being mentioned.

Prakaranat I.3.6 (69)

On account of the subject matter.

Prakaranat: On account of the subject matter, from the context.

Sthityadanabhyam cha I.3.7 (70)

And on account of the two conditions of remaining unattached

and eating (of which the former is characteristic of the

Supreme Self, the latter of the individual soul).

Sthiti: abiding, existence; Adanabhyam: eating; Cha: and.

Bhuma samprasadadadhyupadesat I.3.8 (71)

Bhuma (is Brahman) because it is taught after the state of

deep sleep (i.e. after Prana or the vital air which remains awake

even in that state).

Bhuma: the vast, the Infinite, the full; Samprasadat adhi: beyond the

state of deep sleep (here the vital principle or Prana); Upadesat:

because of the teaching.

Dharmopapattescha I.3.9 (72)

And because the attributes (declared in the scriptural passage

to Bhuma) apply appropriately only to Para Brahman.

Dharma: qualities, attributes; Upapatteh: because of the suitability;

Cha: and.

Aksharamambarantadhriteh I.3.10 (73)

The Imperishable (is Brahman) on account of (its) supporting

everything up to Akasa (ether).

Aksharam: the Imperishable; Ambaranta dhriteh: because it

supports all up to Akasa.

Sa cha prasasanat I.3.11 (74)

This (supporting) on account of the command (attributed to

the Imperishable, can be the work of the Supreme Self only

and not of the Pradhana).

Sa: this (the quality of supporting everything up to ether); Cha: and,

also; Prasasanat: because of the command.

Anyabhavavyavrittescha I.3.12 (75)

And on account of (the Sruti) separating (the Akshara) from

that nature is different (from Brahman).

Anya: another; Bhava: nature; Vyavritteh: on account of the

exclusion; Cha: and.

Ikshatikarmavyapadesat sah I.3.13 (76)

Because of His being mentioned as the object of sight, He (who

is to be meditated upon is Brahman).

Ikshati: seeing, realising; Karma: object; Vyapadesat: because of

his being mentioned; Sah: he.

Dahara uttarebhyah I.3.14 (77)

The small (ether, Akasa, is Brahman) on account of the

subsequent arguments or expression).

Daharah: the small; Uttarebhyah: from subsequent texts or

expressions or arguments.

Gatisabdabhyam tatha hi drishtam lingam cha I.3.15 (78)

The small Akasa (ether) is Brahman on account of the action of

going (into Brahman) and of the word (Brahmaloka); because

thus it is seen (i.e. the individual souls go into Brahman) is

seen elsewhere in other Sruti texts; and this daily going of the

souls into Brahman (during deep sleep) is an inferential sign

by means of which we may properly interpret the word

‘Brahmaloka’).

Gatisabdabhyam: on account of the going and of the word; Tatha hi:

thus, like; Drishtam: it is seen; Lingam: mark, sign from which

something may be inferred; Cha: and.

Dhritescha mahimno’syasminnupalabdheh I.3.16 (79)

Moreover on account of the supporting also (attributed to it)

the small ether must be Brahman, because this greatness is

observed in this (Brahman only according to other scriptural

passages).

Dhriteh: on account of supporting (of the world by the Akasa or

ether); Cha: and, moreover, also; Asya mahimnah: this greatness;

Asmin: in Brahman; Upalabdheh: on account of being observed or

found.

Prasiddhescha I.3.17 (80)

Also because of the well-known meaning (of Akasa as

Brahman, the small Akasa is Brahman).

Prasiddheh: of the well-known (meaning); Cha: also

Itaraparamarsat sa iti chen nasambhavat I.3.18 (81)

If it is said that the other one (i.e. the individual soul) is meant

on account of a reference to it (made in a complementary

passage) (we say) no, on account of the impossibility.

Itara: the other one, that is the Jiva; Paramarsat: on account of

reference; Sa: he (the individual soul); Iti: thus; Chet: if; Na: not;

Asambhavat: on account of impossibility.

Uttaracchedavirbhutasvarupastu I.3.19 (82)

If it be said that for subsequent texts (it appears that the

individual soul is meant, we say that what is there referred to

is) rather (the individual soul in so far) as its real nature has

become manifest (i.e. as it is non-different from Brahman).

Uttarat: from the subsequent texts of the Sruti; Chet: if;

Avirbhuta-svarupat: with its true nature made manifest; Tu: but.

Anyarthascha paramarsah I.3.20 (83)

And the reference (to the individual soul) is for a different

purpose.

Anyarthah: for a different purpose; Cha: and; Paramarsah:

reference.

Alpasruteriti chet taduktam I.3.21 (84)

If it be said that on account of the scriptural declaration of the

smallness (of the ether) (the Brahman cannot be meant) (we

say that) that has already been explained.

Alpasruteh: because of the Sruti declaring its smallness; Iti: thus;

Chet: if; Tat: that; Uktam: has already been explained.

On account of the acting after (i.e. the shining after) (that after

which sun, moon, etc. are said to shine is the Supreme Self)

and (because by the light) of Him (everything else is lighted).

Anukriteh: because of the acting after, from imitation, from the

following; Tasya: its; Cha: and.

Api cha smaryate I.3.23 (86)

Moreover the Smriti also speaks of him i.e. Brahman to be the

universal light.

Api cha: moreover, also; Smaryate: the Smriti states.

Sabdadeva pramitah I.3.24 (87)

From the very word (viz., the term Lord applied to it) the

(person) measured (by the size of the thumb) (is Brahman).

Sabdat: from the very word; Eva: even, only, itself; Pramitah:

measured, i.e., described as having the size of the thumb.

Hridyapekshaya tu manushyadhikaratvat I.3.25 (88)

But with reference to the heart (the highest Brahman is said to

be of the size of a thumb) as man alone is entitled (to the study

of the Vedas, to practise meditation and attain

Self-realisation).

Hridi: in the heart, with reference to the heart; Apekshaya: by

reference to, in consideration of; Tu: but; Manushyadhikaratvat:

because of the privilege of men.

Taduparyapi Baadarayanah sambhavat I.3.26 (89)

Also (beings) above them (viz., men) (are entitled for the study

and practice of the Vedas) on account of the possibility (of it)

according to Baadarayana.

Tad upari: above them i.e. higher than men namely Devas; Api: also,

even; Baadarayanah: the sage Baadarayana is of opinion;

Sambhavat: because (it is) possible.

Virodhah karmaniti chet na

anekapratipatterdarsanat I.3.27 (90)

If it be said that (the corporeality of the gods involves) a

contradiction to sacrifices; (we say) no, because we find (in the

scriptures) the assumption (by the gods) of many (forms at one

and the same time).

Virodhah: contradiction; Karmani: In the sacrifices; Iti: thus; Chet:

if; Na: not; Aneka: many (bodies); Pratipatteh: because of the

assumption; Darsanat: because it is found (in the scriptures).

Sabda iti chet na atah prabhavat

pratyakshanumanabhyam I.3.28 (91)

If it be said (that a contradiction will result) in respect of the

word (we say) no, because (the world) originates from the word,

as is known from direct perception (Sruti) and inference

(Smriti).

Sabda: regarding Vedic words; Iti: thus; Chet: if; Na: no; Atah: from

this, from these words; Prabhavat: because of the creation;

Pratyakshanumanabhyam: from direct perception (Sruti) and

inference (Smriti).

Ata eva cha nityatvam I.3.29 (92)

From this very reason also there follows the eternity of the

Vedas.

Ata eva: therefore, from this very reason; Cha: also; Nityatvam: The

eternity of the Vedas.

Samananamarupatvat cha avrittavapyavirodho

darsanat smritescha I.3.30 (93)

And on account of the sameness of names and forms in every

fresh cycle there is no contradiction (to the eternity of the

words of the Vedas) even in the revolving of the world cycles, as

is seen from the Sruti and Smriti.

Samananamarupatvat: on account of similar names and forms;

Cha: and; Avrittau: in the cycles of creation; Api: even, also;

Avirodhah: no inconsistency or contradiction; Darsanat: from the

Sruti; Smriteh: from the Smriti, Cha: and.

Madhvadishvasambhavadanadhikaram Jaiminih I.3.31 (94)

On account of the impossibility (of the gods being qualified) for

Madhu Vidya etc., Jaimini (is of opinion that the gods) are not

qualified (either for Upasana or for the Brahma Vidya or the

knowledge of the Self).

Madhu adishu: in Madhu Vidya etc.; Asambhavat: on account of the

impossibility; Anadhikaram: disqualification; Jaiminih: Jaimini is of

opinion.

Jyotishi bhavaccha I.3.32 (95)

And (the gods are not qualified for Vidyas) because (the words

‘sun, moon’ etc., spoken of as gods) are used in the sense of

mere spheres of light.

Jyotishi: as mere spheres of light; Bhavat: because used in the

sense; Cha: and.

Bhavam tu Baadarayano’sti hi I.3.33 (96)

But Baadarayana, on the other hand (maintains) the existence

(of qualification on the part of the gods for Brahma Vidya); for

there are (passages indicatory of that; body, desires etc., which

qualify one for such knowledge do exist in the case of the gods).

Bhavam: the existence (of the qualification to practise the meditation

like Madhu Vidya etc.); Tu: but; Baadarayanah: the sage

Baadarayana (maintains); Asti: does exist; Hi: because.

Sugasya tadanadarasravanat

tadadravanat suchyate hi I.3.34 (97)

(King Janasruti) was in grief on hearing some contemptuous

words used about him by the sage in the form of a swan; owing

to his approaching Raikva, overwhelming with that grief,

Raikva called him Sudra; for it (the grief) is pointed at by

Raikva.

Suk: grief; Asya: his; Tat: that, namely that grief; Anadarasravanat:

from hearing his (the Rishi’s) disrespectful speech; Tada: then;

Adravanat: because of going to him i.e. to Raikva; Suchyate: is

referred to; Hi: because.