Brahma Sutras Chapter 3. 3
Brahma Sutras 3.3
Sarvavedantapratyayadhikaranam - Topic 1 (Sutras 1-4)
The Vidyas having identical or the same form found in scriptures constitute one Vidya
Sarvavedantapratyayam chodanadyaviseshat |III.3.1 (360)
(The Vidyas or the Upasanas) described in the various Vedanta texts (are not different, are identical) on account of the nondifference of injunction, etc., (i.e., connection, form and name).
Sarvavedantapratyayam - exposition of Brahman in all the Vedanta texts;
Chodanadyaviseshat - as there is no difference in the injunctions, etc., (i.e., connection, form and name).
(Sarva - all; Veda - the Vedas; Anta - the settled conclusion; Pratyayam - the knowledge, realisation; Chodanadi - or the injunction and others; Aviseshat - as there is no difference.)
Bhedanneti chennaikasyamapi |III.3.2 (361)
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).
Bhedat - on account of difference;
Na - not; Iti - as, so, this;
Chet - if; Na - no, not;
Ekasyam - in the one and the same (Vidya);
Api - also, even.
Svadhyayasya tathatvena hi samachare’dhikaraccha savavaccha tanniyamah |III.3.3 (362)
(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.).
Svadhyayasya - of the study of the Vedas;
Tathatvena - on account of being such;
Hi - because;
Samachare - in the book named Samachara containing the rules for the performance of Vedic rites;
Adhikarat - on account of the qualification;
Cha - and;
Savavat - as in the case of the seven oblations (viz., Saurya, etc.);
Cha - and, also;
Tanniyamah - that rule.
Darsayati cha |III.3.4 (363)
(The scripture) also instructs (thus).
Darsayati - (Sruti) shows, instructs;
Cha - also.
Upasamharadhikaranam - Topic 2 (Sutra 5)
Particulars of identical Vidyas mentioned in different Sakhas or places are to be combined into one meditation
Upasamharo’rthabhedadvidhiseshavatsamane cha |III.3.5 (364)
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).
Upasamharah - combination;
Arthabhedat - as there is no difference in the object of meditation;
Vidhiseshavat - like the subsidiary rites of a main sacrifice;
Samane - in the Upasanas of the same class, in the case of equality, the forms of meditation being the same in effect;
Cha - also, and.
(Artha - purpose; Abheda - non-difference; Vidhi - injunctions, of the duties enjoined by the scriptures.)
Anyathatvadhikaranam - Topic 3 (Sutras 6-8)
Those Vidyas with different subject-matter are separate,even if there may be some similarities
Anyathatvam sabdaditi chennaviseshat |III.3.6 (365)
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).
Anyathatvam - there is difference;
Sabdat - on account of (difference in) texts;
Iti - so; Chet - if; Na - not;
Aviseshat - on account of non-difference (as regards essentials).
Na va prakaranabhedatparovariyastvadivat |III.3.7 (366)
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.).
Na - not;
Va - certainly;
Prakaranabhedat - on account of difference in subject matter;
Parovariyastvadivat - even as (the meditation on the Udgitha) as the highest and great (Brahman) (is different).
Samjnataschet taduktamasti tu tadapi |III.3.8 (367)
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).
Samjnatah - on account of the name (being same);
Chet - if; Tat - that;
Uktam - has already been answered;
Asti - is, exists;
Tu - but; Tat - that;
Api - even, also.
Vyaptyadhikaranam - Topic 4 (Sutra 9)
It is appropriate to specialise OM by the term ‘Udgitha’
Vyaptescha samanjasam |III.3.9 (368)
And because (OM) extends (over the whole of the Vedas), (to specialise it by the term ‘Udgitha’) is appropriate.
Vyapteh - because (OM) extends (over the whole of the Vedas);
Cha - and;
Samanjasam - is appropriate, consistent, justifiable.
Sarvabhedadhikaranam - Topic 5 (Sutra 10)
Unity of the Prana-Vidya
Sarvabhedadanyatreme |III.3.10 (369)
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).
Sarvabhedat - on account of non-difference everywhere;
Anyatra - in the other places;
Ime - these (qualities are to be inserted).
Anandadyadhikaranam - Topic 6 (Sutras 11-13)
Attributes like Bliss, etc., of Brahman have to be combined into one meditation
Anandadayah pradhanasya |III.3.11 (370)
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).
Anandadayah - Bliss and other attributes;
Pradhanasya - of the Principal i.e., the Supreme Self or Brahman.
Priyasirastvadyapraptirupachayapachayau hi bhede |III.3.12 (371)
(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).
Priyasirastvadi - qualities like joy being His head, etc.;
Apraptih - are not to be taken everywhere;
Upachayapachayau - increase and decrease;
Hi - because;
Bhede - (are possible) in difference.
(Upachaya - increase; Apachaya - decrease.)
Itare tvarthasamanyat |III.3.13 (372)
But other attributes (like Bliss, etc., are to be combined) on account of identity of purport.
Itare - other attributes;
Tu - but;
Arthasamanyat - because of common purport, on account of identity of purport.
(Artha - result, object, purport; Samanyat - on account of the equality or sameness.)
Adhyanadhikaranam - Topic 7 (Sutras 14-15)
Katha Up. I.3.10-11 teaches merely that the Self is higher than everything else
Adhyanaya prayojanabhavat |III.3.14 (373)
(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).
Adhyanaya - for the sake of meditation;
Prayojanabhavat - as there is no use, as there is no other necessity.
(Prayojana - of any other purpose; Abhavat - on account of the absence.)
Atmasabdaccha |III.3.15 (374)
And on account of the word Atman.
Atmasabdat - on account of the word ‘Atma’;
Cha - and.
Atmagrihityadhikaranam - Topic 8 (Sutras 16-17)
The Self mentioned in Ait. Up. I.1. is the Supreme Self and the attributes of the Self given elsewhere should be combined with this meditation
Atmagrihitiritaravaduttarat |III.3.16 (375)
(In the Aitareya Upanishad I.1.) the Supreme Self is meant, as in other texts (dealing with creation) because of the subsequent qualification.
Atmagrihitih - the Supreme Self is meant;
Itaravat - as in other texts (dealing with creation);
Uttarat - because of the subsequent qualification.
Anvayaditi chet syadavadharanat |III.3.17 (376)
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).
Anvayat - because of connection, because of the context;
Iti - this, so; Chet - if;
Syat - it might be so;
Avadharanat - on account of the definite statement.
Karyakhyanadhikaranam - Topic 9 (Sutra 18)
Only thinking of water to be the dress of Prana is enjoined in the Prana-Vidya
Karyakhyanadapurvam |III.3.18 (377)
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).
Karyakhyanat - on account of being a statement of an act (already enjoined by the Smriti);
Apurvam - which has not been so enjoined elsewhere.
Samanadhikaranam - Topic 10 (Sutra 19)
Vidyas of the same Sakha which are identical should be combined, in meditation
Samana evam chabhedat |III.3.19 (378)
In the same (Sakha also) it is thus (i.e., there is unity of Vidya,) owing to non-difference (of the object of meditation).
Samana - in the same Sakha;
Evam - every, (it is) like this;
Cha - and, also;
Abhedat - owing to non-difference.
Sambandhadhikaranam - Topic 11 (Sutras 20-22)
The names ‘Ahar’ and ‘Aham’ of Brahman occurring in Bri. Up. V.5.1-2 cannot be combined
Sambandhadevamanyatrapi |III.3.20 (379)
Thus in other cases also, on account of the connection (of particulars with one and the same Vidya).
Sambandhat - on account of the connection;
Evam - thus, like this;
Anyatra - in other cases;
Api - also.
Na va viseshat |III.3.21 (380)
Rather not (so) on account of the difference (of place).
Na - not, not so; Va - or, but;
Viseshat - because of difference.
(Nava - rather not.)
Darsayati cha |III.3.22 (381)
(The scripture) also declares (that).
Darsayati - (Sruti) shows, indicates, declares;
Cha - also, and.
Sambhrityadhikaranam - Topic 12 (Sutra 23)
Attributes of Brahman occurring in the Ranayaniya Khila constitute an independent Vidya
Sambhritidyuvyaptyapi chatah |III.3.23 (382)
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).
Sambhriti - supporting the world;
Dyuvyapti - pervading the sky;
Api - also;
Cha - and;
Atah - for the same reason (as in the previous Sutra).
(Dyu - the sky, all the space, heaven).
Purushavidyadhikaranam - Topic 13 (Sutra 24)
The Purusha Vidya in the Chhandogya and the Taittiriya are not to be combined
Purushavidyayamiva chetareshamanamnanat |III.3.24 (383)
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).
Parushavidyayamiva - as in the Purusha-Vidya (of the Chhandogya);
Cha - and;
Itaresham - of the others;
Anamnanat - because of not being mentioned (in the Taittiriya).
Vedhadyadhikaranam - Topic 14 (Sutra 25)
Unconnected Mantras and sacrifices mentioned in certain Upanishads do not belong to Brahma-Vidya
Vedhadyarthabhedat |III.3.25 (384)
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).
Vedhadi - piercing etc.;
Arthabhedat - because they have a different meaning.
Hanyadhikaranam - Topic 15 (Sutra 26)
The statement that the good and evil deeds of a person go respectively to his friends and enemies is true for texts that mention discarding of such actions by him
Hanau tupayanasabdaseshatvat kusacchandastutyupaganavattaduktam |III.3.26 (385)
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).
Hanau - where only the getting rid (of good and evil) is mentioned;
Tu - but;
Upayanasabdaseshatvat - on account of the word ‘acceptance’ being supplementary to the word ‘getting rid’;
Kusacchandastutyupaganavat - like Kusa-sticks, metres, praises and hymns; Tat - that; Uktam - has been stated (by Jaimini).
(Upayana - acceptance; Sabda - on account of the statement of the word; Seshatvat - on account of being supplementary to.)
Samparayadhikaranam - Topic 16 (Sutras 27-28)
The shaking off of good and evil by the man of Knowledge occurs only at the time of his death
Samparaye tarttavyabhavattathahyanye |III.3.27 (386)
(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).
Samparaye - at the time of death;
Tarttavyabhavat - there being nothing to be attained;
Tatha - in this way, so;
Hi - because, for; Anye - others.
Chhandata ubhayavirodhat |III.3.28 (387)
(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).
Chhandatah - according to his liking;
Ubhayanirodhat - on account of there being harmony between the two.
(Ubhaya - of either; there being no contradiction.)
Gaterarthavattvadhikaranam - Topic 17 (Sutras 29-30)
The knower of Saguna Brahman alone goes along Devayana, and not the knower of Nirguna Brahman
Gaterarthavattvamubhayathanyatha hi virodhah |III.3.29 (388)
(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).
Gateh - of the journey of the soul (after death), along the path of the gods;
Arthavatvam - utility;
Ubhayatha - in two ways;
Anyatha - otherwise;
Hi - for, certainly;
Virodhah - contradiction.
Upapannastallakshanarthopalabdherlokavat |III.3.30 (389)
(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.
Upapannah - is reasonable;
Tallakshanarthopalabdheh - for the characteristics which render such journey possible are seen;
Lokavat - as is seen in the world, as is the ordinary experience.
(Tat - that; Lakshana - mark, characteristic features;
Artha - object; Upalabdheh - being known, on account of the obtaining.)
Aniyamadhikaranam - Topic 18 (Sutra 31)
The passage of the soul by Devayana applies equally to all Vidyas of Saguna Brahman
Aniyamah sarvasamavirodhah sabdanumanabhyam |III.3.31 (390)
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.
Aniyamah - (there is) no restriction;
Sarvasam - of all;
Avirodhah - there is no contradiction;
Sabdanumanabhyam - as is seen from Sruti and Smriti.
(Sabdah - the word, i.e., the revealed scripture or Sruti; Anumana - inference or Smriti.)
Yavadadhikaradhikaranam - Topic 19 (Sutra 32)
Perfected souls may take a corporeal existence for divine mission
Yavadadhikaramavasthitiradhikarikanam |III.3.32 (391)
Of those who have a mission to fulfil (there is corporeal) existence, so long as the mission is not fulfilled.
Yavadadhikaram - so long as the mission is not fulfilled;
Avasthitih - (there is corporeal) existence;
Adhikarikanam - of those who have a mission in life to fulfil.
(Yavad - as long as; Adhikaram - mission, purpose to be fulfilled.)
Aksharadhyadhikaranam - Topic 20 (Sutra 33)
The negative attributes of Brahman mentioned in various texts are to be combined in all meditations on Brahman
Aksharadhiyam tvavarodhah samanyatadbhavabhyamaupasadavattaduktam |III.3.33 (392)
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).
Aksharadhiyam - of the meditation of negative attributes belonging to the Imperishable; Tu - but, indeed;
Avarodhah - combination;
Samanyatadbhavabhyam - because of the similarity (of denying Brahman through denials) and the object (viz., Imperishable Brahman) being the same;
Aupasadavat - as in the case of the Upasad (offering) like the hymn or the Mantra in connection with the Upasada rite;
Tat - that;
Uktam - has been explained (by Jaimini in the Purvamimamsa).
Iyadadhikaranam - Topic 21 (Sutra 34)
Mundaka III.1.1 and Katha I.3.1 constitute one Vidya
Iyadamananat |III.3 34 (393)
Because (the same thing) is described as such and such.
Iyat - so much only, this much;
Amananat - on account of being mentioned in the scripture.
Antaratvadhikaranam - Topic 22 (Sutras 35-36)
Brihadaranyaka III.4.1 and III.5.1 constitute one Vidya
Antara bhutagramavatsvatmanah |III.3.35 (394)
As the Self is within all, as in the case of the aggregate of the elements, (there is oneness of Vidya).
Antara - as being innermost of all, inside, the status of being the inmost;
Bhutagramavat - as in the case of the aggregate of the elements;
Svatmanah - of one’s own self.
Anyatha bhedanupapattiriti chennopadesantaravat |III.3.36 (395)
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).
Anyatha - otherwise;
Bhedanupapattih - the repetition cannot be accounted for, no justification for the variety in the wording of the two replies;
Iti - so, this;
Chet - if; Na - no, not so;
Upadesantaravat - as will be seen from other teachings, as in the teaching of another Vidya, mode of meditation, namely the Satya Vidya in the Chhandogya.
(Bheda - difference; Anupapattih - not obtaining.)
Vyatiharadhikaranam - Topic 23 (Sutra 37)
The Sruti prescribes reciprocal meditation in Ait. Ar. II.2.4.6
Vyatiharo vishimsanti hitaravat |III.3.37 (396)
There is exchange (of meditation), because the texts distinguish (two meditations); as in other cases.
Vyatiharah - exchange; reciprocity (of meditation);
Visimshanti - (the scriptures) explain clearly, distinguish;
Hi - because, for;
Itaravat - as in other cases.
The Aitareya Aranyaka says with reference to the person in the sun, "What I
am, that He is; what He is, that am I" (Ait. Ar. II.2.4.6)
Satyadyadhikaranam - Topic 24 (Sutra 38)
Brihadaranyaka V.4.1 and V.5.3 treat of one Vidya about Satya Brahman
Saiva hi satyadayah |III.3.38 (397)
The same (Satya Vidya is taught in both places), because (attributes like) Satya etc., (are seen in both places).
Sa eva - the same (Satya Vidya);
Hi - because;
Satyadayah - (attributes like) Satya etc.
Kamadyadhikaranam - Topic 25 (Sutra 39)
Attributes mentioned in Chh. Up. VIII.1.1 and Bri. Up. IV.4.22 are to be combined on account of several common features in both texts
Kamaditaratra tatra chayatanadibhyah |III.3.39 (398)
(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).
Kamadi - (Satyasankalpadi) (True) desire etc.;
Itaratra - in the other, elsewhere, in the Brihadaranyaka Upanishad;
Tatra - there, in the Chhandogya Upanishad;
Cha - also;
Ayatanadibhyah - on account of the abode etc.
Adaradhikaranam - Topic 26 (Sutras 40-41)
Pranagnihotra need not be observed on days of fast
Adaradalopah |III.3.40 (399)
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).
Adarat - on account of the respect shown;
Alopah - there can be no omission.
Upasthite’tastadvachanat |III.3.41 (400)
When eating is taking place (the Pranagnihotra has to be performed) from that (i.e., the food first eaten), for so (the Sruti) declares.
Upasthite - being present, being near, when food is served;
Atah - from that, on that account;
Tadvachanat - for so (the Sruti) declares.
Tannirdharanadhikaranam - Topic 27 (Sutra 42)
Upasanas mentioned in connection with sacrifices are not their parts, but separate
Tannirdharananiyamastaddrishteh prithagghyapratibandhah phalam |III.3.42 (401)
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).
Tannirdharananiyamah - no rule, about the inviolability of that;
Taddrishtih - that being seen (from the Sruti);
Prithak - separate;
Hi - because;
Apratibandhah - non-obstruction;
Phalam - fruit, reward, result.
Pradanadhikaranam - Topic 28 (Sutra 43)
Meditations on Vayu and Prana are to be kept separate notwithstanding the essential oneness of these two
Pradanavadeva taduktam |III.3.43 (402)
As in the case of the offerings (Vayu and Prana must be held apart). This has been explained (in the Purvamimamsa Sutra).
Pradanavat - as in the case of the offerings of the ‘Pradana, oblation’;
Eva - exactly;
Tat - that;
Uktam - has been stated.
Lingabhuyastvadhikaranam - Topic 29 (Sutras 44-52)
The fires in Agnirahasya of the Brihadaranyaka are not part of the sacrificial act, but form an independent Vidya
Lingabhuyastvat taddhi baliyastadapi |III.3.44 (403)
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).
Lingabhuyastvat - because of an abundance of distinguishing marks;
Tat - that, the distinguishing mark;
Hi - because;
Baliyah - is stronger;
Tat - that; Api - also.
Purvavikalpah prakaranat syat kriyamanasavat |III.3.45 (404)
(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.
Purvavikalpah - an alternative form of the already mentioned first;
Prakaranat - on account of the context, as can be understood from the subject-matter of the chapter;
Syat - there may be, ought to be;
Kriyamanasavat - ceremonial act, like the act of meditation, like the imaginary drink, as in the case of mental operation in the soma-sacrifice.
Atidesascha |III.3.46 (405)
And on account of the extension (of the attributes of the actual fire to these imaginary fires).
Atidesat - on account of the extension (of the attributes of’ the first to these fires);
Cha - and.
Vidyaiva tu nirdharanat |III.3.47 (406)
But (the fires) rather constitute the Vidya, because (the Sruti) asserts it.
Vidya - Vidya, form of meditation or worship, Knowledge;
Eva - alone, indeed;
Tu - verily, undoubtedly, but;
Nirdharanat - because the Sruti asserts it.
Darsanaccha |III.3 48 (407)
And because (in the text indicatory marks of that are) seen.
Darsanat - it being seen in the scriptures, because it is clearly stated in Sruti, because (of the indicatory marks) seen;
Cha - and.
Srutyadibaliyastvaccha na badhah |III.3.49 (408)
(The view that the Agnis or fires constitute an independent Vidya) cannot be refuted, owing to the greater force of the Sruti etc.
Srutyadibaliyastvat - on account of the greater force of the Sruti etc.;
Cha - and; Na - no, cannot;
Badhah - refutation.
Anubandhadibhyah prajnantaraprithaktvavat drishtascha taduktam |III.3.50 (409)
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).
Anubandhadibhyah - from the connection and so on;
Prajnantaraprithaktvavat - even as the other Vidyas are separate;
Drishtah - (it is) seen;
Cha - and; Tat - that;
Uktam - is stated (in the Purvamimamsa by Jaimini).
Na samanyadapyupalabdhermrityuvanna hi lokapattih |III.3.51 (410)
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).
Na - not;
Samanyadapi - in spite of the resemblance, because of commonness, on the ground of their resemblance to sacrificial fire;
Upalabdheh - for it is seen;
Mrityuvat - just as in the case of death;
Na hi lokapattih - for the world does not become (fire on account of certain resemblances).
Parena cha sabdasya tadvidhyam bhuyastvattvanubandhah |III.3.52 (411)
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).
Parena - from the subsequent (Brahmana), by the subsequent expression, by the statements immediately following;
Cha - and;
Sabdasya - of Sruti, of the text, of the word;
Tadvidhyam - the fact of being such;
Bhuyastvat - because of abundance;
Tu - but;
Anubandhah - connection.
Aikatmyadhikaranam - Topic 30 (Sutras 53-54)
Atman is an entity distinct from the body
Eka atmanah sarire bhavat |III.3.53 (412)
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).
Eka - some (maintain the non-existence);
Atmanah - of a separate self (besides the body);
Sarire - in the body;
Bhavat - because of existence.
Vyatirekastadbhavabhavitvanna tupalabdhivat |III.3.54 (413)
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.
Vyatirekah - separation;
Tadbhavabhavitvat - for (consciousness) does not exist even when there is the body;
Na - not (so); Tu - but;
Upalabdhivat - as in the case of knowledge or cognition.
Angavabaddhadhikaranam - Topic 31 (Sutras 55-56)
Upasanas connected with sacrificial acts, i.e., Udgitha Upasanaare valid for all schools
Angavabaddhastu na sakhasu hi prativedam |III.3.55 (414)
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).
Angavabaddhah - (Upasanas) connected parts (of sacrificial acts);
Tu - but; Na - not;
Sakhasu - to (particular) Sakhas;
Hi - because;
Prativedam - in each Veda, according to the Veda.
Mantradivadvavirodhah |III.3.56 (415)
Or else, there is no contradiction (here), as in the case of Mantras and the like.
Mantradivat - like Mantras, etc.;
Va - or else;
Avirodhah - there is no contradiction.
Bhumajyayastvadhikaranam - Topic 32 (Sutra 57)
Vaisvanara Upasana is one entire Upasana
Bhumnah kratuvajjyayastvam tatha hi darsayati |III.3.57 (416)
Importance (is given to the meditation) on the entire form (of Vaisvanara) as in the case of sacrifice; for thus (the Sruti) shows.
Bhumnah - on the entire form;
Kratuvat - as in the case of sacrifice;
Jyayastvam - prominence, pre-eminence, importance;
Tatha - so; Hi - because, for, as;
Darsayati - (the Sruti) shows.
Sabdadibhedadhikaranam - Topic 33 (Sutra 58)
Various Vidyas like the Sandilya Vidya, Dahara Vidya and so on are to be kept separate and not combined into one entire Upasana
Nana sabdadibhedat |III.3.58 (417)
(The Vidyas are) separate, on account of the difference of words and the like.
Nana - different, various;
Sabdadibhedat - on account of difference of names of words, etc.
(Bhedat - due to variety.)
Vikalpadhikaranam - Topic 34 (Sutra 59)
Any one of the Vidyas should be selected according to one’s own option or choice
Vikalpo’visishtaphalatvat |III.3.59 (418)
There is option (with respect to the several Vidyas), because the result (of all the Vidyas) is the same.
Vikalpah - option;
Visishtaphalatvat - on account of (all Vidyas) having the same result.
Kamyadhikaranam - Topic 35 (Sutra 60)
Vidyas yielding particular desires may or may not be combined according to one’s liking
Kamyastu yathakamam samucchiyeranna va purvahetvabhavat |III.3.60 (419)
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).
Kamyah - Vidyas adopted for some sensuous desires;
Tu - but;
Yathakamam - according to one’s desire or liking;
Samucchiyeran - may be combined;
Na - not; Va - or;
Purva - the former;
Hetu - reason;
Abhavat - on account of the absence of.
Yathasrayabhavadhikaranam - Topic 36 (Sutras 61-66)
Meditations connected with members of sacrificial acts may or may not be combined according to one’s liking
Angeshu yathasrayabhavah |III.3.61 (420)
With regard (to meditations) connected with members (of sacrificial acts) it is as with (the members) with which they are connected.
Angeshu - with regard (to meditations) connected with members (of sacrificial acts);
Yathasrayabhavah - it is as with (members) with which they are connected.
Sishtescha |III.3.62 (421)
And from the injunction of the Sruti.
Sishteh - from the injunction of the Sruti;
Cha - and.
Samaharat |III.3.63 (422)
On account of the rectification.
Samaharat - on account of the rectification.
Gunasadharanyasrutescha |III.3.64 (423)
And from the Sruti declaring ‘OM’ which is a common feature (of the Udgitha Vidya) to be common to all the Vedas.
Gunasadharanyasruteh - from the Sruti declaring the feature of ‘OM’ as being common to all the Vedas;
Cha - and.
Na va tatsahabhavasruteh |III.3.65 (424)
(The meditations connected with members of the sacrificial acts are) rather not (to be combined) as the Sruti does not state their going together.
Na - not; Va - rather;
Tatsahabhavasruteh - their correlation not being mentioned by the Sruti.
(Tat - their; Sahabhava - about being together; Asruteh - because there is no such injunction in Sruti).
Darsanaccha |III.3.66 (425)
And because the Sruti (scripture) says so (shows it).
Darsanat - because the Sruti says so, shows it from Sruti;
Cha - and, also.