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Shloka 1
ॐ द्युभ्वाद्यायतनं स्वशब्दात् ॐ ॥ १.३.१॥
ॐ dyubhvadyayatanam svasabdat ॐ || 1.3.1||
The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.
Shloka 2
ॐ मुक्तोपसृप्यव्यपदेशात् ॐ ॥ १.३.२॥
ॐ muktopasrpyavyapadesat ॐ || 1.3.2||
Because there is the instruction about (Its) attainment by the free.
Shloka 3
ॐ नानुमानमतच्छब्दात् ॐ ॥ १.३.३॥
ॐ nanumanamatacchabdat ॐ || 1.3.3||
No inferential entity (is the repository), for there is no word of that import.
Shloka 4
ॐ प्राणभृच्च ॐ ॥ १.३.४॥
ॐ pranabhrcca ॐ || 1.3.4||
A living creature also is not so
Shloka 5
ॐ भेदव्यपदेशात् ॐ ॥ १.३.५॥
ॐ bhedavyapadesat ॐ || 1.3.5||
And) because there is a mention of difference.
Shloka 6
ॐ प्रकरणात् ॐ ॥ १.३.६॥
ॐ prakaranat ॐ || 1.3.6||
On account of the context
Shloka 7
ॐ स्थित्यदनाभ्यां च ॐ ॥ १.३.७॥
ॐ sthityadanabhyam ca ॐ || 1.3.7||
And on account of the facts of staying on and eating.
Shloka 8
ॐ भूमा सम्प्रसादादध्युपदेशात् ॐ ॥ १.३.८॥
ॐ bhuma samprasadadadhyupadesat ॐ || 1.3.8||
Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).
Shloka 9
ॐ धर्मोपपत्तेश्च ॐ ॥ १.३.९॥
ॐ dharmopapattesca ॐ || 1.3.9||
And the characteristics of Bhuman are appropriate (for the supreme Self).
Shloka 10
ॐ अक्षरमम्बरान्तधृतेः ॐ ॥ १.३.१०॥
ॐ aksaramambarantadhrteh ॐ || 1.3.10||
Akasa is Brahman because of supporting all things up to (and including) space.
Shloka 11
ॐ सा च प्रशासनात् ॐ ॥ १.३.११॥
ॐ sa ca prasasanat ॐ || 1.3.11||
And that act of supporting is possible for God only, owing to the mention of His mighty rule.
Shloka 12
ॐ अन्यभावव्यावृत्तेश्च ॐ ॥ १.३.१२॥
ॐ anyabhavavyavrttesca ॐ || 1.3.12||
And on account of the exclusion from being other entities.
Shloka 13
ॐ ईक्षतिकर्मव्यपदेशात् सः ॐ ॥ १.३.१३॥
ॐ iksatikarmavyapadesat sah ॐ || 1.3.13||
From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.
Shloka 14
ॐ दहर उत्तरेभ्यः ॐ ॥ १.३.१४॥
ॐ dahara uttarebhyah ॐ || 1.3.14||
The small space (dahara akasa) is Brahman, on account of the subsequent reasons.
Shloka 15
ॐ गतिशब्दाभ्यां तथा हि दृष्टं लिङ्गं च ॐ ॥ १.३.१५॥
ॐ gatisabdabhyam tatha hi drstam liṅgam ca ॐ || 1.3.15||
From the facts of going and the use of the word (Brahma-loka), (it follows that the small Space is Brahman); likewise it is seen in other Upanishads and an indicatory mark is also present.
Shloka 16
ॐ धृतेश्च महिम्नोऽस्यास्मिन्नुपलब्धेः ॐ ॥ १.३.१६॥
ॐ dhrtesca mahimno'syasminnupalabdheh ॐ || 1.3.16||
And owing to the fact of holding (the worlds) in place, (the small Space must be God); for this glory is noticed (in other texts) as pertaining to Him.
Shloka 17
ॐ प्रसिद्धेश्च ॐ ॥ १.३.१७॥
ॐ prasiddhesca ॐ || 1.3.17||
And because of familiar use.
Shloka 18
ॐ इतरपरामर्शात् स इति चेन्नासम्भवात् ॐ ॥ १.३.१८॥
ॐ itaraparamarsat sa iti cennasambhavat ॐ || 1.3.18||
If it is argued that the other one ( the individual soul) should be the small Space, since it is alluded to (at the end), then not so, for that is impossible.
Shloka 19
ॐ उत्तराच्चेदाविर्भूतस्वरूपस्तु ॐ ॥ १.३.१९॥
ॐ uttaraccedavirbhutasvarupastu ॐ || 1.3.19||
If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature.
Shloka 20
ॐ अन्यार्थश्च परामर्शः ॐ ॥ १.३.२०॥
ॐ anyarthasca paramarsah ॐ || 1.3.20||
Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.
Shloka 21
ॐ अल्पश्रुतेरिति चेत्तदुक्तम् ॐ ॥ १.३.२१॥
ॐ alpasruteriti cettaduktam ॐ || 1.3.21||
If it be argued that from the Upanishadic mention of smallness, (the small space must be the individual being), then this has been repudiated earlier.
Shloka 22
ॐ अनुकृतेस्तस्य च ॐ ॥ १.३.२२॥
ॐ anukrtestasya ca ॐ || 1.3.22||
Because of the fact of acting (shining) in accordance and because of the use of the word "His", (the Light mentioned in the Mundaka Upanishad must be Brahman).
Shloka 23
ॐ अपि स्मर्यते ॐ ॥ १.३.२३॥
ॐ api smaryate ॐ || 1.3.23||
Moreover, (this aspect) is mentioned in the Smriti.
Shloka 24
ॐ शब्दादेव प्रमितः ॐ ॥ १.३.२४॥
ॐ sabdadeva pramitah ॐ || 1.3.24||
From the term itself it follows that the measured One is the supreme Self.
Shloka 25
ॐ हृद्यपेक्षया तु मनुष्याधिकारत्वात् ॐ ॥ १.३.२५॥
ॐ hrdyapeksaya tu manusyadhikaratvat ॐ || 1.3.25||
But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.
Shloka 26
ॐ तदुपर्यपि बादरायणः संभवात् ॐ ॥ १.३.२६॥
ॐ taduparyapi badarayanah sambhavat ॐ || 1.3.26||
Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.
Shloka 27
ॐ विरोधः कर्मणीति चेन्नानेकप्रतिपत्तेर्दर्शनात् ॐ ॥ १.३.२७॥
ॐ virodhah karmaniti cennanekapratipatterdarsanat ॐ || 1.3.27||
If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies.
Shloka 28
ॐ शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम् ॐ ॥ १.३.२८॥
ॐ sabda iticennatah prabhavatpratyaksanumanabhyam ॐ || 1.3.28||
If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference.
Shloka 29
ॐ अत एव च नित्यत्वम् ॐ ॥ १.३.२९॥
ॐ ata eva ca nityatvam ॐ || 1.3.29||
And from this very fact follows the eternity (of the Vedas).
Shloka 30
ॐ समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्स्मृतेश्च ॐ ॥ १.३.३०॥
ॐ samananamarupatvaccavrttavapyavirodho darsanatsmrtesca ॐ || 1.3.30||
And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti.
Shloka 31
ॐ मध्वादिष्वसंभवादनधिकारं जैमिनिः ॐ ॥ १.३.३१॥
ॐ madhvadisvasambhavadanadhikaram jaiminih ॐ || 1.3.31||
Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya.
Shloka 32
ॐ ज्योतिषि भावाच्च ॐ ॥ १.३.३२॥
ॐ jyotisi bhavacca ॐ || 1.3.32||
Because of the occurrence of the words in respect of a sphere of flight.
Shloka 33
ॐ भावं तु बादरायणोऽस्ति हि ॐ ॥ १.३.३३॥
ॐ bhavam tu badarayano'sti hi ॐ || 1.3.33||
But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).
Shloka 34
ॐ शुगस्य तदनादरश्रवणात्तदाद्रवणात्सूच्यते हि ॐ ॥ १.३.३४॥
ॐ sugasya tadanadarasravanattadadravanatsucyate hi ॐ || 1.3.34||
To him (Janasruti) occurred grief on hearing his (swan's) disparaging utterance, as is evident from Janasruti's approaching him (Raikva), for this is hinted at by Raikva.
Shloka 35
ॐ क्षत्रियत्वागतेश्चोत्तरत्र चैत्ररथेन लिङ्गात् ॐ ॥ १.३.३५॥
ॐ ksatriyatvagatescottaratra caitrarathena liṅgat ॐ || 1.3.35||
And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.
Shloka 36
ॐ संस्कारपरामर्शात्तदभावाभिलापाच्च ॐ ॥ १.३.३६॥
ॐ samskaraparamarsattadabhavabhilapacca ॐ || 1.3.36||
Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).
Shloka 37
ॐ तदभावनिर्धारणे च प्रवृत्तेः ॐ ॥ १.३.३७॥
ॐ tadabhavanirdharane ca pravrtteh ॐ || 1.3.37||
And because (Gautama's) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.
Shloka 38
ॐ श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च ॐ ॥ १.३.३८॥
ॐ sravanadhyayanarthapratisedhat smrtesca ॐ || 1.3.38||
And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).
Shloka 39
ॐ कम्पनात् ॐ ॥ १.३.३९॥
ॐ kampanat ॐ || 1.3.39||
Prana is Brahman because of the mention of vibration.
Shloka 40
ॐ ज्योतिर्दर्शनात् ॐ ॥ १.३.४०॥
ॐ jyotirdarsanat ॐ || 1.3.40||
Light is Brahman, for it is met with as such in the Upanishad.
Shloka 41
ॐ आकाशोऽर्थान्तरत्वादिव्यपदेशात् ॐ ॥ १.३.४१॥
ॐ akaso'rthantaratvadivyapadesat ॐ || 1.3.41||
Akasa (Space) is Brahman, because of the declaration of being something different and so on.
Shloka 42
ॐ सुषुप्त्युत्क्रान्त्योर्भेदेन ॐ ॥ १.३.४२॥
ॐ susuptyutkrantyorbhedena ॐ || 1.3.42||
Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).
Shloka 43
ॐ पत्यादिशब्देभ्यः ॐ ॥ १.३.४३॥
ॐ patyadisabdebhyah ॐ || 1.3.43||
Adhyaya Begins
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु
iti srimatkrsnadvaipayanakrtabrahmasutresu
Adhyaya Begins
प्रथमाध्यायस्य तृतीयः पादः समाप्तः
prathamadhyayasya trtiyah padah samaptah
Shloka 1
ॐ द्युभ्वाद्यायतनं स्वशब्दात् ॐ ॥ १.३.१॥
ॐ dyubhvadyayatanam svasabdat ॐ || 1.3.1||
The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.
Shloka 2
ॐ मुक्तोपसृप्यव्यपदेशात् ॐ ॥ १.३.२॥
ॐ muktopasrpyavyapadesat ॐ || 1.3.2||
Because there is the instruction about (Its) attainment by the free.
Shloka 3
ॐ नानुमानमतच्छब्दात् ॐ ॥ १.३.३॥
ॐ nanumanamatacchabdat ॐ || 1.3.3||
No inferential entity (is the repository), for there is no word of that import.
Shloka 4
ॐ प्राणभृच्च ॐ ॥ १.३.४॥
ॐ pranabhrcca ॐ || 1.3.4||
A living creature also is not so
Shloka 5
ॐ भेदव्यपदेशात् ॐ ॥ १.३.५॥
ॐ bhedavyapadesat ॐ || 1.3.5||
And) because there is a mention of difference.
Shloka 6
ॐ प्रकरणात् ॐ ॥ १.३.६॥
ॐ prakaranat ॐ || 1.3.6||
On account of the context
Shloka 7
ॐ स्थित्यदनाभ्यां च ॐ ॥ १.३.७॥
ॐ sthityadanabhyam ca ॐ || 1.3.7||
And on account of the facts of staying on and eating.
Shloka 8
ॐ भूमा सम्प्रसादादध्युपदेशात् ॐ ॥ १.३.८॥
ॐ bhuma samprasadadadhyupadesat ॐ || 1.3.8||
Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).
Shloka 9
ॐ धर्मोपपत्तेश्च ॐ ॥ १.३.९॥
ॐ dharmopapattesca ॐ || 1.3.9||
And the characteristics of Bhuman are appropriate (for the supreme Self).
Shloka 10
ॐ अक्षरमम्बरान्तधृतेः ॐ ॥ १.३.१०॥
ॐ aksaramambarantadhrteh ॐ || 1.3.10||
Akasa is Brahman because of supporting all things up to (and including) space.
Shloka 11
ॐ सा च प्रशासनात् ॐ ॥ १.३.११॥
ॐ sa ca prasasanat ॐ || 1.3.11||
And that act of supporting is possible for God only, owing to the mention of His mighty rule.
Shloka 12
ॐ अन्यभावव्यावृत्तेश्च ॐ ॥ १.३.१२॥
ॐ anyabhavavyavrttesca ॐ || 1.3.12||
And on account of the exclusion from being other entities.
Shloka 13
ॐ ईक्षतिकर्मव्यपदेशात् सः ॐ ॥ १.३.१३॥
ॐ iksatikarmavyapadesat sah ॐ || 1.3.13||
From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.
Shloka 14
ॐ दहर उत्तरेभ्यः ॐ ॥ १.३.१४॥
ॐ dahara uttarebhyah ॐ || 1.3.14||
The small space (dahara akasa) is Brahman, on account of the subsequent reasons.
Shloka 15
ॐ गतिशब्दाभ्यां तथा हि दृष्टं लिङ्गं च ॐ ॥ १.३.१५॥
ॐ gatisabdabhyam tatha hi drstam liṅgam ca ॐ || 1.3.15||
From the facts of going and the use of the word (Brahma-loka), (it follows that the small Space is Brahman); likewise it is seen in other Upanishads and an indicatory mark is also present.
Shloka 16
ॐ धृतेश्च महिम्नोऽस्यास्मिन्नुपलब्धेः ॐ ॥ १.३.१६॥
ॐ dhrtesca mahimno'syasminnupalabdheh ॐ || 1.3.16||
And owing to the fact of holding (the worlds) in place, (the small Space must be God); for this glory is noticed (in other texts) as pertaining to Him.
Shloka 17
ॐ प्रसिद्धेश्च ॐ ॥ १.३.१७॥
ॐ prasiddhesca ॐ || 1.3.17||
And because of familiar use.
Shloka 18
ॐ इतरपरामर्शात् स इति चेन्नासम्भवात् ॐ ॥ १.३.१८॥
ॐ itaraparamarsat sa iti cennasambhavat ॐ || 1.3.18||
If it is argued that the other one ( the individual soul) should be the small Space, since it is alluded to (at the end), then not so, for that is impossible.
Shloka 19
ॐ उत्तराच्चेदाविर्भूतस्वरूपस्तु ॐ ॥ १.३.१९॥
ॐ uttaraccedavirbhutasvarupastu ॐ || 1.3.19||
If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature.
Shloka 20
ॐ अन्यार्थश्च परामर्शः ॐ ॥ १.३.२०॥
ॐ anyarthasca paramarsah ॐ || 1.3.20||
Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.
Shloka 21
ॐ अल्पश्रुतेरिति चेत्तदुक्तम् ॐ ॥ १.३.२१॥
ॐ alpasruteriti cettaduktam ॐ || 1.3.21||
If it be argued that from the Upanishadic mention of smallness, (the small space must be the individual being), then this has been repudiated earlier.
Shloka 22
ॐ अनुकृतेस्तस्य च ॐ ॥ १.३.२२॥
ॐ anukrtestasya ca ॐ || 1.3.22||
Because of the fact of acting (shining) in accordance and because of the use of the word "His", (the Light mentioned in the Mundaka Upanishad must be Brahman).
Shloka 23
ॐ अपि स्मर्यते ॐ ॥ १.३.२३॥
ॐ api smaryate ॐ || 1.3.23||
Moreover, (this aspect) is mentioned in the Smriti.
Shloka 24
ॐ शब्दादेव प्रमितः ॐ ॥ १.३.२४॥
ॐ sabdadeva pramitah ॐ || 1.3.24||
From the term itself it follows that the measured One is the supreme Self.
Shloka 25
ॐ हृद्यपेक्षया तु मनुष्याधिकारत्वात् ॐ ॥ १.३.२५॥
ॐ hrdyapeksaya tu manusyadhikaratvat ॐ || 1.3.25||
But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.
Shloka 26
ॐ तदुपर्यपि बादरायणः संभवात् ॐ ॥ १.३.२६॥
ॐ taduparyapi badarayanah sambhavat ॐ || 1.3.26||
Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.
Shloka 27
ॐ विरोधः कर्मणीति चेन्नानेकप्रतिपत्तेर्दर्शनात् ॐ ॥ १.३.२७॥
ॐ virodhah karmaniti cennanekapratipatterdarsanat ॐ || 1.3.27||
If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies.
Shloka 28
ॐ शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम् ॐ ॥ १.३.२८॥
ॐ sabda iticennatah prabhavatpratyaksanumanabhyam ॐ || 1.3.28||
If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference.
Shloka 29
ॐ अत एव च नित्यत्वम् ॐ ॥ १.३.२९॥
ॐ ata eva ca nityatvam ॐ || 1.3.29||
And from this very fact follows the eternity (of the Vedas).
Shloka 30
ॐ समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्स्मृतेश्च ॐ ॥ १.३.३०॥
ॐ samananamarupatvaccavrttavapyavirodho darsanatsmrtesca ॐ || 1.3.30||
And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti.
Shloka 31
ॐ मध्वादिष्वसंभवादनधिकारं जैमिनिः ॐ ॥ १.३.३१॥
ॐ madhvadisvasambhavadanadhikaram jaiminih ॐ || 1.3.31||
Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya.
Shloka 32
ॐ ज्योतिषि भावाच्च ॐ ॥ १.३.३२॥
ॐ jyotisi bhavacca ॐ || 1.3.32||
Because of the occurrence of the words in respect of a sphere of flight.
Shloka 33
ॐ भावं तु बादरायणोऽस्ति हि ॐ ॥ १.३.३३॥
ॐ bhavam tu badarayano'sti hi ॐ || 1.3.33||
But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).
Shloka 34
ॐ शुगस्य तदनादरश्रवणात्तदाद्रवणात्सूच्यते हि ॐ ॥ १.३.३४॥
ॐ sugasya tadanadarasravanattadadravanatsucyate hi ॐ || 1.3.34||
To him (Janasruti) occurred grief on hearing his (swan's) disparaging utterance, as is evident from Janasruti's approaching him (Raikva), for this is hinted at by Raikva.
Shloka 35
ॐ क्षत्रियत्वागतेश्चोत्तरत्र चैत्ररथेन लिङ्गात् ॐ ॥ १.३.३५॥
ॐ ksatriyatvagatescottaratra caitrarathena liṅgat ॐ || 1.3.35||
And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.
Shloka 36
ॐ संस्कारपरामर्शात्तदभावाभिलापाच्च ॐ ॥ १.३.३६॥
ॐ samskaraparamarsattadabhavabhilapacca ॐ || 1.3.36||
Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).
Shloka 37
ॐ तदभावनिर्धारणे च प्रवृत्तेः ॐ ॥ १.३.३७॥
ॐ tadabhavanirdharane ca pravrtteh ॐ || 1.3.37||
And because (Gautama's) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.
Shloka 38
ॐ श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च ॐ ॥ १.३.३८॥
ॐ sravanadhyayanarthapratisedhat smrtesca ॐ || 1.3.38||
And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).
Shloka 39
ॐ कम्पनात् ॐ ॥ १.३.३९॥
ॐ kampanat ॐ || 1.3.39||
Prana is Brahman because of the mention of vibration.
Shloka 40
ॐ ज्योतिर्दर्शनात् ॐ ॥ १.३.४०॥
ॐ jyotirdarsanat ॐ || 1.3.40||
Light is Brahman, for it is met with as such in the Upanishad.
Shloka 41
ॐ आकाशोऽर्थान्तरत्वादिव्यपदेशात् ॐ ॥ १.३.४१॥
ॐ akaso'rthantaratvadivyapadesat ॐ || 1.3.41||
Akasa (Space) is Brahman, because of the declaration of being something different and so on.
Shloka 42
ॐ सुषुप्त्युत्क्रान्त्योर्भेदेन ॐ ॥ १.३.४२॥
ॐ susuptyutkrantyorbhedena ॐ || 1.3.42||
Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).
Shloka 43
ॐ पत्यादिशब्देभ्यः ॐ ॥ १.३.४३॥
ॐ patyadisabdebhyah ॐ || 1.3.43||
Adhyaya Begins
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु प्रथमाध्यायस्य तृतीयः पादः समाप्तः
iti srimatkrsnadvaipayanakrtabrahmasutresu prathamadhyayasya trtiyah padah samaptah
Thus ends the 3rd padaha of the 1st adhayaya of the holy brahma sutras.

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