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.

part 4

Kshatriyatvavagateschottaratra chaitrarathena lingat I.3.35 (98)

And because the Kshatriyahood (of Janasruti) is known from

the inferential mark (supplied by his being mentioned) later on

with Chaitraratha (who was a Kshatriya himself).

Kshatriyatva: the state of his being a Kshatriya; Avagateh: on

account of being known or understood; Cha: and; Uttaratra: latter on

in a subsequent part of the text; Chaitrarathena: with Chaitraratha;

Lingat: because of the indicatory sign or the inferential mark.

Samskaraparamarsat tadabhavabhilapaccha (I.3.36) (99)

Because purificatory ceremonies are mentioned (in the case of

the twice-born) and their absence is declared (in the case of the

Sudra).

Samskara: the purificatory ceremonies, the investiture with sacred

thread; Paramarsat: because of the reference; Tat: that ceremony;

Abhava: absence; Abhilapat: because of the declaration; Cha: and.

Tadabhavanirdharane cha pravritteh I.3.37 (100)

And because the inclination (on the part of Gautama to impart

knowledge is seen only) on the ascertainment of the absence of

Sudrahood (in Jabala Satyakama).

Tad: that, namely the Sudrahood; Abhava: absence; Nirdharane: in

ascertainment; Cha: and; Pravritteh: from inclination.

Sravanadhyayanarthapratishedhat smritescha I.3.38 (101)

And on account of the prohibition in Smriti of (the Sudras)

hearing, studying and understanding (the Veda) and

performing Vedic rites (they are not entitled to the knowledge

of Brahman).

Sravana: hearing; Adhyayana: studying; Artha: understanding;

Pratishedhat: on account of the prohibition; Smriteh: in the Smriti;

Cha: and.

Kampanat I.3.39 (102)

(Prana is Brahman) on account of the vibration or trembling

(spoken of the whole world).

Kampanat: on account of shaking or vibration.

Jyotirdarsanat I.3.40 (103)

The light (is Brahman) on account of that (Brahman) being

seen (in the scriptural passage).

Jyotih: light; Darsanat: on account of (Brahman) being seen.

Akaso’rthantaratvadivyapadesat I.3.41 (104)

Akasa (is Brahman) because it is declared to be something

different etc., (from names and forms).

Akasah: Akasa; Arthantaratvadi-vyapadesat: because it is

declared to be something different; Artha: with a meaning;

Antaratva: differentness. Adi: etc.; Vyapadesat: from statement on

account of designation.

Sushuptyutkrantyorbhedena I.3.42 (105)

Because of the Highest Self being shown as different (from the

individual soul) in the states of deep sleep and death.

Sushupti utkrantyoh: In deep sleep and death; Bhedena: by the

difference, as different; (Sushupti: deep sleep; Utkranti: departing

at the time of death).

Patyadisabdebhyah I.3.43 (106)

(The Being referred to in Sutra 42 is Brahman) because of the

words ‘Lord’ etc., being applied to Him. “He is the controller,

the Ruler, the Lord of all.” Bri. Up. IV-4-22.

Patyadi sabdebhyah: On account of words like ‘Lord’ etc., (the self in

the text under discussion is the Superme Self).

Anumanikamapyekeshamiti chet na

sarirarupakavinyastagrihiter darsayati cha I.4.1 (107)

If it be said that in some (recensions of the Vedas) that which is

inferred (i.e. the Pradhana) (is) also (mentioned), (we say) no,

because (the word ‘Avyakta’ occurring in the Katha

Upanishad) is mentioned in a simile referred to the body (and

means the body itself and not the Pradhana of the (Sankhyas);

(the Sruti) also explains (it).

Anumanikam: that which is inferred (i.e., the Pradhana); Api: also;

Ekesham: of some branches or school of Srutis or recensions of the

text; Iti: thus; Chet: if; Na: No; Sarirarupakavinyastagrihiteh:

because it is mentioned in a simile referring to the body (Sarira: body,

Rupaka: simile, Vinyasta: contained, Grihiteh: because of the

reference); Darsayati: (the Srutis) explain; Cha: also, too, and.

Sukshmam tu tadarhatvat I.4.2 (108)

But the subtle (body is meant by the term Avyakta) on account

of its capability (of being so designated).

Sukshmam: the subtle, the permanent atoms, the causal body; Tu:

but; Tad arhatvat: because it can be properly so termed.

Tadadhinatvat arthavat I.4.3 (109)

On account of its dependence (on the Lord, such a previous

seminal condition of the world may be admitted, because such

an admission is) reasonable.

Tad: its; Adhinatvat: on account of dependence; Arthavat: having a

sense or a meaning subserving an end or purpose; is fitting.

Jneyatvavachanaccha I.4.4 (110)

And because it is not mentioned (that the Avyakta) is to be

known (it cannot be the Pradhana of the Sankhyas).

Jneyatva: that is the object to be known; Avachanat: because of

non-mention; Cha: and.

Vadatiti chet na prajno hi prakaranat I.4.5 (111)

And if you maintain that the text does speak (of the Pradhana

as an object of knowledge) we deny that; because the

intelligent (supreme) Self is meant on account of the general

subject matter.

Vadati: the verse or the text states; Iti: thus; Chet: if. Na: no;

Prajnah: the intellect supreme; Hi: because; Prakaranat: from the

context, because of the general subject-matter of the Chapter.

Trayanameva chaivamupanyasah prasnascha I.4.6 (112)

And there is question and explanation relating to three things

only (not to the Pradhana).

Trayanam: of the three, namely three boons asked by Nachiketas;

Eva: only; Cha: and; Evam: thus; Upanyasah: mentioned,

(presentation by way of answer); Prasnat: question; Cha: and.

Mahadvaccha I.4.7 (113)

And (the case of the term Avyakta) is like that of the term

Mahat.

Mahadvat: like the Mahat; Cha: and.

Chamasavadaviseshat I.4.8 (114)

(It cannot be maintained that ‘Aja’ means the Pradhana)

because no special characteristic is stated, as in the case of the

cup.

Chamasavat: like a cup; Aviseshat: because there is no special

characteristic.

Jyotirupakrama tu tatha hyadhiyata eke I.4.9 (115)

But (the elements) beginning with light (are meant by the term

Aja), because some read so in their text.

Jyotirupakrama: elements beginning with light; Tu: but; Tatha: thus;

Hi: because; Adhiyate: some read, some recensions have a reading;

Eke: some.

Kalpanopadesaccha madhvadivadavirodhah I.4.10 (116)

And on account of the statement of the assumption (of a

metaphor) there is nothing contrary to reason (in Aja denoting

the causal matter) as in the case of honey (denoting the sun in

Madhu Vidya for the sake of meditation) and similar cases.

Kalpana: the creative power of thought; Upadesat: from teaching;

Cha: and; Madhvadivat: as in the case of honey etc.; Avirodhah: no

incongruity.

Na sankhyopasangrahadapi nanabhavadatirekaccha I.4.11 (117)

Even from the statement of the number (five-fold-five i.e.,

twenty-five categories by the Sruti it is) not (to be understood

that the Sruti refers to the Pradhana) on account of the

differences (in the categories and the excess over the number

of the Sankhyan categories).

Na: not; Sankhya: number; Upasangrahat: from statement; Api:

even; Nanabhavat: on account of the differences; Atirekat: on

account of excess; Cha: and.

Pranadayo vakyaseshat I.4.12 (118)

(The Panchajanah or the five people referred to are) the vital

force etc., (as is seen) from the complementary passage.

Pranadayah: the Prana and the rest; Vakyaseshat: because of the

complementary passage.

Jyotishaikeshamasatyanne I.4.13 (119)

In the text of some (the Kanva recension) where food is not

mentioned (the number five is made up) by ‘light’ (mentioned

in the previous verse).

Jyotisha: by light; Ekesham: of some texts or recensions, i.e., of the

Kanvas; Asati: in the absence of; Anne: food.

Karanatvena chakasadishu yathavyapadishtokteh I.4.14 (120)

Although there is a conflict of the Vedanta texts as regards the

things created such as ether and so on, there is no such

conflict with respect to Brahman as the First Cause, on

account of His being represented in one text as described in

other texts.

Karanatvena: as the (First) cause; Cha: and; Akasadishu: with

reference to Akasa and the rest; Yatha: as; Vyapadishta: taught in

different Srutis; Ukteh: because of the statement.

Samakarshat I.4.15 (121)

On account of the connection (with passages treating of

Brahman, non-existence does not mean absolute

Non-existence)

Samakarshat: from its connection with a distant expression.

Jagadvachitvat I.4.16 (122)

(He, whose work is this, is Brahman) because (the ‘work’)

denotes the world.

Jagat: the world; Vachitvat: because of the denotation.

Jivamukhyapranalinganneti chet tad vyakhyatam I.4.17 (123)

If it be said that on account of the inferential marks of the

individual soul and the chief Prana (Brahman is) not (referred

to by the word ‘matter’ in the passage quoted), (we reply) that

has already been explained.

Jiva: the individual soul; Mukhyaprana: the chief vital air; Lingat:

because of the inferential marks; Na iti: not thus; Chet: if; Tat: that;

Yyakhyatam: has already been explained.

Anyartham tu Jaiminih prasnavyakhyanabhyamapi

chaivameke I.4.18 (124)

But Jaimini thinks that (the reference to the individual soul in

the text) has another purpose on account of the question and

the reply; moreover, thus some also (the Vajasaneyins) (read in

their text or recension).

Anyartham: for another purpose; Tu: but; Jaiminih: Jaimini;

Prasna-vyakhyanabhyam: from the question and the reply; Api:

also; Cha: and; Evam: in this way; Eke: others, other Srutis.

Vakyanvayat I.4.19 (125)

(The Self to be seen, to be heard etc., is the Supreme Self) on

account of the connected meaning of the sentences.

Vakyanvayat: On account of the connected meaning of the

sentences.

Pratijnasiddherlingamasmarathyah I.4.20 (126)

(The fact that the individual soul is taught as the object of

realisation is an) indicatory mark which is proof of the

proposition; so Asmarathya thinks.

Pratijnasiddheh: because of the proof of the proposition; Lingam:

indicatory mark; Asmarathyah: the sage Asmarathya.

Utkramishyata evambhavadityaudulomih I.4.21 (127)

The initial statement identifies the individual soul with

Brahman or the Supreme Self because the soul, when it will

depart (from the body), is such (i.e. one with the Supreme Self);

thus Audulomi thinks.

Utkramishyata: of him who would pass away from the body; Evam

bhavat: because of this condition; Iti: thus; Audulomih: the sage

Audulomi.

Avasthiteriti Kasakritsnah I.4.22 (128)

(The initial statement is made) because (the Supreme Self)

exists in the condition (of the individual soul); so the Sage

Kasakritsna thinks.

Avasthiteh: because of the existence; Iti: thus (holds);

Kasakritsnah: the sage Kasakritsna.

Prakritischa pratijna drishtantanuparodhat I.4.23 (129)

(Brahman is) the material cause also on account of (this view)

not being in conflict with the proposition and the illustrations

(quoted in the Sruti).

Prakritih: the material cause; Cha: also; Pratijna: the proposition;

Drishtanta: illustrations; Anuparodhat: on account of this not being

in conflict.

Abhidhyopadesaccha I.4.24 (130)

On account of the statement of will or reflection (to create on

the part of the Supreme Self, It is the material cause).

Abhidhya: will, reflection; Upadesat: on account of instruction or

teaching or statement; Cha: also, and.

Sakshacchobhayamnanat I.4.25 (131)

And because the Sruti states that both (the origin and the

dissolution of the universe) have Brahman for their material

cause.

Sakshat: direct; Cha: also; Ubhayamnanat: because the Sruti

states both.

Atmakriteh parinamat I.4.26 (132)

(Brahman is the material cause of the world) because it

created Itself by undergoing modification.

Atmakriteh: created itself; Parinamat: by undergoing modification.

Yonischa hi giyate I.4.27 (133)

And because (Brahman) is called the source.

Yoni: the womb, the source, the origin; Cha: and; Hi: because;

Giyate: is called.

Etena sarve vyakhyata vyakhyatah I.4.28 (134)

By this all (the doctrines concerning the origin of the world

which are opposed to the Vedanta texts) are explained.

Etena: by this, by what has been said; Sarve: all; Vyakhyatah: are

explained.