ॐ न वियदश्रुतेः ॐ ॥ २.३.१॥
ॐ na viyadasruteh ॐ || 2.3.1||
ॐ अस्ति तु ॐ ॥ २.३.२॥
ॐ asti tu ॐ || 2.3.2||
ॐ गौण्यसम्भवात् ॐ ॥ २.३.३॥
ॐ gaunyasambhavat ॐ || 2.3.3||
ॐ शब्दाच्च ॐ ॥ २.३.४॥
ॐ sabdacca ॐ || 2.3.4||
ॐ स्याच्चैकस्य ब्रह्मशब्दवत् ॐ ॥ २.३.५॥
ॐ syaccaikasya brahmasabdavat ॐ || 2.3.5||
ॐ प्रतिज्ञाहानिरव्यतिरेकाच्छब्देभ्यः ॐ ॥ २.३.६॥
ॐ pratijñahaniravyatirekacchabdebhyah ॐ || 2.3.6||
ॐ यावद्विकारं तु विभागो लोकवत् ॐ ॥ २.३.७॥
ॐ yavadvikaram tu vibhago lokavat ॐ || 2.3.7||
ॐ एतेन मातरिश्वा व्याख्यातः ॐ ॥ २.३.८॥
ॐ etena matarisva vyakhyatah ॐ || 2.3.8||
ॐ असम्भवस्तु सतोऽनुपपत्तेः ॐ ॥ २.३.९॥
ॐ asambhavastu sato'nupapatteh ॐ || 2.3.9||
ॐ तेजोऽतस्तथा ह्याह ॐ ॥ २.३.१०॥
ॐ tejo'tastatha hyaha ॐ || 2.3.10||
ॐ आपः ॐ ॥ २.३.११॥
ॐ apah ॐ || 2.3.11||
ॐ पृथिव्यधिकाररूपशब्दान्तरादिभ्यः ॐ ॥ २.३.१२॥
ॐ prthivyadhikararupasabdantaradibhyah ॐ || 2.3.12||
ॐ तदभिध्यानादेव तु तल्लिङ्गात् सः ॐ ॥ २.३.१३॥
ॐ tadabhidhyanadeva tu talliṅgat sah ॐ || 2.3.13||
ॐ विपर्ययेण तु क्रमोऽत उपपद्यते च ॐ ॥ २.३.१४॥
ॐ viparyayena tu kramo'ta upapadyate ca ॐ || 2.3.14||
ॐ अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेन्नाविशेषात् ॐ ॥ २.३.१५॥
ॐ antara vijñanamanasi kramena talliṅgaditi cennavisesat ॐ || 2.3.15||
ॐ चराचरव्यपाश्रयस्तु स्यात् तद्व्यपदेशो भाक्तः तद्भावभावित्वात् ॐ ॥ २.३.१६॥
ॐ caracaravyapasrayastu syat tadvyapadeso bhaktah tadbhavabhavitvat ॐ || 2.3.16||
ॐ नात्मा अश्रुतेर्नित्यत्वाच्च ताभ्यः ॐ ॥ २.३.१७॥
ॐ natma asruternityatvacca tabhyah ॐ || 2.3.17||
ॐ ज्ञोऽत एव ॐ ॥ २.३.१८॥
ॐ jño'ta eva ॐ || 2.3.18||
ॐ युक्तेश्च ॐ ॥ २.३.१९॥
ॐ yuktesca ॐ || 2.3.19||
ॐ उत्क्रान्तिगत्यागतीनाम् ॐ ॥ २.३.२०॥
ॐ utkrantigatyagatinam ॐ || 2.3.20||
ॐ स्वात्मना चोत्तरयोः ॐ ॥ २.३.२१॥
ॐ svatmana cottarayoh ॐ || 2.3.21||
ॐ नाणुरतत् श्रुतेरिति चेन्न इतराधिकारात् ॐ ॥ २.३.२२॥
ॐ nanuratat sruteriti cenna itaradhikarat ॐ || 2.3.22||
ॐ स्वशब्दोन्मानाभ्यां च ॐ ॥ २.३.२३॥
ॐ svasabdonmanabhyam ca ॐ || 2.3.23||
ॐ अविरोधश्चन्दनवत् ॐ ॥ २.३.२४॥
ॐ avirodhascandanavat ॐ || 2.3.24||
ॐ अवस्थितिवैशेष्यादिति चेन्नाभ्युपगमाद्धृद्धि हि ॐ ॥ २.३.२५॥
ॐ avasthitivaisesyaditi cennabhyupagamaddhrddhi hi ॐ || 2.3.25||
ॐ गुणाद्वाऽऽलोकवत् ॐ ॥ २.३.२६॥
ॐ gunadva''lokavat ॐ || 2.3.26||
ॐ व्यतिरेको गन्धवत् तथा च दर्शयति ॐ ॥ २.३.२७॥
ॐ vyatireko gandhavat tatha ca darsayati ॐ || 2.3.27||
ॐ पृथगुपदेशात् ॐ ॥ २.३.२८॥
ॐ prthagupadesat ॐ || 2.3.28||
ॐ तद्गुणसारत्वात्तु तद्व्यपदेशः प्राज्ञवत् ॐ ॥ २.३.२९॥
ॐ tadgunasaratvattu tadvyapadesah prajñavat ॐ || 2.3.29||
ॐ यावदात्मभावित्वाच्च न दोषस्तद्दर्शनात् ॐ ॥ २.३.३०॥
ॐ yavadatmabhavitvacca na dosastaddarsanat ॐ || 2.3.30||
ॐ पुंस्त्वादिवत्त्वस्य सतोऽभिव्यक्तियोगात् ॐ ॥ २.३.३१॥
ॐ pumstvadivattvasya sato'bhivyaktiyogat ॐ || 2.3.31||
ॐ नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो वाऽन्यथा ॐ ॥ २.३.३२॥
ॐ nityopalabdhyanupalabdhiprasaṅgo'nyataraniyamo va'nyatha ॐ || 2.3.32||
ॐ कर्ता शास्त्रार्थवत्त्वात् ॐ ॥ २.३.३३॥
ॐ karta sastrarthavattvat ॐ || 2.3.33||
ॐ विहारोपदेशात् ॐ ॥ २.३.३४॥
ॐ viharopadesat ॐ || 2.3.34||
ॐ उपादानात् ॐ ॥ २.३.३५॥
ॐ upadanat ॐ || 2.3.35||
ॐ व्यपदेशाच्च क्रियायां न चेन्निर्देशविपर्ययः ॐ ॥ २.३.३६॥
ॐ vyapadesacca kriyayam na cennirdesaviparyayah ॐ || 2.3.36||
ॐ उपलब्धिवदनियमः ॐ ॥ २.३.३७॥
ॐ upalabdhivadaniyamah ॐ || 2.3.37||
ॐ शक्तिविपर्ययात् ॐ ॥ २.३.३८॥
ॐ saktiviparyayat ॐ || 2.3.38||
ॐ समाध्यभावाछ ॐ ॥ २.३.३९॥
ॐ samadhyabhavacha ॐ || 2.3.39||
ॐ यथा च तक्षोभयथा ॐ ॥ २.३.४०॥
ॐ yatha ca taksobhayatha ॐ || 2.3.40||
ॐ परात्तु तच्छ्रुतेः ॐ ॥ २.३.४१॥
ॐ parattu tacchruteh ॐ || 2.3.41||
ॐ कृतप्रयत्नोपेक्षस्तु विहितप्रतिषिद्धावैयर्थ्यादिभ्यः ॐ ॥ २.३.४२॥
ॐ krtaprayatnopeksastu vihitapratisiddhavaiyarthyadibhyah ॐ || 2.3.42||
ॐ अंशो नानाव्यपदेशादन्यथा चापि दाशकितवादित्वमधीयत एके ॐ ॥ २.३.४३॥
ॐ amso nanavyapadesadanyatha capi dasakitavaditvamadhiyata eke ॐ || 2.3.43||
ॐ मन्त्रवर्णात् ॐ ॥ २.३.४४॥
ॐ mantravarnat ॐ || 2.3.44||
ॐ अपि स्मर्यते ॐ ॥ २.३.४५॥
ॐ api smaryate ॐ || 2.3.45||
ॐ प्रकाशादिवन्नैवं परः ॐ ॥ २.३.४६॥
ॐ prakasadivannaivam parah ॐ || 2.3.46||
ॐ स्मरन्ति च ॐ ॥ २.३.४७॥
ॐ smaranti ca ॐ || 2.3.47||
ॐ अनुज्ञापरिहारौ देहसम्बन्धाज्ज्योतिरादिवत् ॐ ॥ २.३.४८॥
ॐ anujñapariharau dehasambandhajjyotiradivat ॐ || 2.3.48||
ॐ असन्ततेश्चाव्यतिकरः ॐ ॥ २.३.४९॥
ॐ asantatescavyatikarah ॐ || 2.3.49||
ॐ आभास एव च ॐ ॥ २.३.५०॥
ॐ abhasa eva ca ॐ || 2.3.50||
ॐ अदृष्टानियमात् ॐ ॥ २.३.५१॥
ॐ adrstaniyamat ॐ || 2.3.51||
ॐ अभिसन्ध्यादिष्वपि चैवम् ॐ ॥ २.३.५२॥
ॐ abhisandhyadisvapi caivam ॐ || 2.3.52||
ॐ प्रदेशादिति चेन्नान्तर्भावात् ॐ ॥ २.३.५३॥
ॐ pradesaditi cennantarbhavat ॐ || 2.3.53||
द्वितीयाध्यायस्य तृतीयः पादः समाप्तः
dvitiyadhyayasya trtiyah padah samaptah
ॐ न वियदश्रुतेः ॐ ॥ २.३.१॥
ॐ na viyadasruteh ॐ || 2.3.1||
Space is not (a created thing), since this is not heard of in (some of) the Upanishads.
ॐ अस्ति तु ॐ ॥ २.३.२॥
ॐ asti tu ॐ || 2.3.2||
But there is (a mention of the origin of space).
ॐ गौण्यसम्भवात् ॐ ॥ २.३.३॥
ॐ gaunyasambhavat ॐ || 2.3.3||
(The Upanishadic passage about creation of space has) a secondary sense, for real creation is impossible.
ॐ शब्दाच्च ॐ ॥ २.३.४॥
ॐ sabdacca ॐ || 2.3.4||
And (this is borne out) by Vedic texts.
ॐ स्याच्चैकस्य ब्रह्मशब्दवत् ॐ ॥ २.३.५॥
ॐ syaccaikasya brahmasabdavat ॐ || 2.3.5||
And it is possible for the same word ("originated") to have (primary and secondary senses) like the word Brahman.
ॐ प्रतिज्ञाहानिरव्यतिरेकाच्छब्देभ्यः ॐ ॥ २.३.६॥
ॐ pratijñahaniravyatirekacchabdebhyah ॐ || 2.3.6||
The (Vedic) assertion (that "all things become known when the one is known") can remain unaffected only if all the effects are non-different from Brahman; and this is confirmed by Vedic texts.
ॐ यावद्विकारं तु विभागो लोकवत् ॐ ॥ २.३.७॥
ॐ yavadvikaram tu vibhago lokavat ॐ || 2.3.7||
But (space is a product); for separateness persists wherever there is an effect, as it is seen in the world.
ॐ एतेन मातरिश्वा व्याख्यातः ॐ ॥ २.३.८॥
ॐ etena matarisva vyakhyatah ॐ || 2.3.8||
Hereby is explained air.
ॐ असम्भवस्तु सतोऽनुपपत्तेः ॐ ॥ २.३.९॥
ॐ asambhavastu sato'nupapatteh ॐ || 2.3.9||
But (origin) for Existence (Brahman) is impossible on account of illogicality.
ॐ तेजोऽतस्तथा ह्याह ॐ ॥ २.३.१०॥
ॐ tejo'tastatha hyaha ॐ || 2.3.10||
Fire originates from this one (ie., air); for the Upanishad says so.
ॐ आपः ॐ ॥ २.३.११॥
ॐ apah ॐ || 2.3.11||
Water (was born from this fire).
ॐ पृथिव्यधिकाररूपशब्दान्तरादिभ्यः ॐ ॥ २.३.१२॥
ॐ prthivyadhikararupasabdantaradibhyah ॐ || 2.3.12||
(The word "food" means) earth on the strength of the topic, colour and other Vedic texts.
ॐ तदभिध्यानादेव तु तल्लिङ्गात् सः ॐ ॥ २.३.१३॥
ॐ tadabhidhyanadeva tu talliṅgat sah ॐ || 2.3.13||
It is He only, who through profound meditation on each thing (created it), as is known from His indicatory marks.
ॐ विपर्ययेण तु क्रमोऽत उपपद्यते च ॐ ॥ २.३.१४॥
ॐ viparyayena tu kramo'ta upapadyate ca ॐ || 2.3.14||
But as compared with this order of creation, the order of dissolution proceeds in a reverse way. This is logical too.
ॐ अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेन्नाविशेषात् ॐ ॥ २.३.१५॥
ॐ antara vijñanamanasi kramena talliṅgaditi cennavisesat ॐ || 2.3.15||
If it be contended that the intellect and mind must find accommodation in some order in some intermediate stage, because indicatory marks of their existence are in evidence, then not so, because their presence creates no difference (ie., does not disturb the order of creation or dissolution).
ॐ चराचरव्यपाश्रयस्तु स्यात् तद्व्यपदेशो भाक्तः तद्भावभावित्वात् ॐ ॥ २.३.१६॥
ॐ caracaravyapasrayastu syat tadvyapadeso bhaktah tadbhavabhavitvat ॐ || 2.3.16||
The mention of birth and death must be in the primary sense in relation to the moving and the motionless; in relation to the soul it must be in a secondary sense, the application (of such words) being possible when a body is present.
ॐ नात्मा अश्रुतेर्नित्यत्वाच्च ताभ्यः ॐ ॥ २.३.१७॥
ॐ natma asruternityatvacca tabhyah ॐ || 2.3.17||
The individual soul has no origin; because the Upanishads do not mention this, because its eternality is known from them and (because of other reasons).
ॐ ज्ञोऽत एव ॐ ॥ २.३.१८॥
ॐ jño'ta eva ॐ || 2.3.18||
The soul is eternally a cognizer for this very reason (of being free from origin and dissolution).
ॐ युक्तेश्च ॐ ॥ २.३.१९॥
ॐ yuktesca ॐ || 2.3.19||
(The individual soul must be atomic in dimension owing to the mention in the Vedas) of its departure from the body, going (to the next world by following a course) and coming back (from there).
ॐ उत्क्रान्तिगत्यागतीनाम् ॐ ॥ २.३.२०॥
ॐ utkrantigatyagatinam ॐ || 2.3.20||
(The soul's atomicity stands confirmed) owing to the relation of one's own soul with the latter two facts (following of a course and coming back).
ॐ स्वात्मना चोत्तरयोः ॐ ॥ २.३.२१॥
ॐ svatmana cottarayoh ॐ || 2.3.21||
If it be objected that the soul is not atomic because its size is heard of as not being so, we reply, no, since that context relates to the other (ie., the supreme Self).
ॐ नाणुरतत् श्रुतेरिति चेन्न इतराधिकारात् ॐ ॥ २.३.२२॥
ॐ nanuratat sruteriti cenna itaradhikarat ॐ || 2.3.22||
And the individual soul is atomic because of the direct Upanishadic use of the word as well as mention of infinitesimality.
ॐ स्वशब्दोन्मानाभ्यां च ॐ ॥ २.३.२३॥
ॐ svasabdonmanabhyam ca ॐ || 2.3.23||
(The soul's atomicity and its feeling over the whole body involve) no contradiction, just as in the case (of a drop) of sandal paste.
ॐ अविरोधश्चन्दनवत् ॐ ॥ २.३.२४॥
ॐ avirodhascandanavat ॐ || 2.3.24||
If it be objected that (the argument holds good in the case of sandal paste) owing to its peculiarity of position, (but that is not evident in the case of the soul), then we say, no, (a peculiar location) for the soul is admitted in the Upanishads, for it exists in the heart.
ॐ अवस्थितिवैशेष्यादिति चेन्नाभ्युपगमाद्धृद्धि हि ॐ ॥ २.३.२५॥
ॐ avasthitivaisesyaditi cennabhyupagamaddhrddhi hi ॐ || 2.3.25||
Or on the analogy of what is seen in the world, (the soul may pervade the whole body) through its attribute (of sentience).
ॐ गुणाद्वाऽऽलोकवत् ॐ ॥ २.३.२६॥
ॐ gunadva''lokavat ॐ || 2.3.26||
(The quality of sentience can have) separate existence like smell.
ॐ व्यतिरेको गन्धवत् तथा च दर्शयति ॐ ॥ २.३.२७॥
ॐ vyatireko gandhavat tatha ca darsayati ॐ || 2.3.27||
And the Upanishad also show this.
ॐ पृथगुपदेशात् ॐ ॥ २.३.२८॥
ॐ prthagupadesat ॐ || 2.3.28||
(The soul and its intelligence are separate), since they are taught separately (in the Upanishads).
ॐ तद्गुणसारत्वात्तु तद्व्यपदेशः प्राज्ञवत् ॐ ॥ २.३.२९॥
ॐ tadgunasaratvattu tadvyapadesah prajñavat ॐ || 2.3.29||
But the soul comes to have such appellations because of the dominance of the modes of that intellect; this is just as in the case of the supreme Self.
ॐ यावदात्मभावित्वाच्च न दोषस्तद्दर्शनात् ॐ ॥ २.३.३०॥
ॐ yavadatmabhavitvacca na dosastaddarsanat ॐ || 2.3.30||
And because the contact between the soul and the intellect persists so long as the worldly state of the soul continues, there can be no defect, for this is what is met with in the scriptures.
ॐ पुंस्त्वादिवत्त्वस्य सतोऽभिव्यक्तियोगात् ॐ ॥ २.३.३१॥
ॐ pumstvadivattvasya sato'bhivyaktiyogat ॐ || 2.3.31||
Rather because that contact (with the intellect etc.,) which remains latent (in sleep and dissolution) can become manifest (during waking and creation) like manhood
ॐ नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो वाऽन्यथा ॐ ॥ २.३.३२॥
ॐ nityopalabdhyanupalabdhiprasaṅgo'nyataraniyamo va'nyatha ॐ || 2.3.32||
Else (if the existence of the internal organ be not admitted) there will be the possibility of either constant perception or non-perception or it will have to be admitted that either of the powers (of the soul or of the organs) becomes (suddenly) debarred (or delimited or lost).
ॐ कर्ता शास्त्रार्थवत्त्वात् ॐ ॥ २.३.३३॥
ॐ karta sastrarthavattvat ॐ || 2.3.33||
The individual soul must be an agent, for thus alone the scriptures become purposeful.
ॐ विहारोपदेशात् ॐ ॥ २.३.३४॥
ॐ viharopadesat ॐ || 2.3.34||
(The soul is an agent) because there are teachings about its roaming.
ॐ उपादानात् ॐ ॥ २.३.३५॥
ॐ upadanat ॐ || 2.3.35||
(The soul is an agent) because of its taking up (the organs).
ॐ व्यपदेशाच्च क्रियायां न चेन्निर्देशविपर्ययः ॐ ॥ २.३.३६॥
ॐ vyapadesacca kriyayam na cennirdesaviparyayah ॐ || 2.3.36||
And the soul is an agent because of the mention (as such) in respect of action; were it not so, there would have been a contrary indication.
ॐ उपलब्धिवदनियमः ॐ ॥ २.३.३७॥
ॐ upalabdhivadaniyamah ॐ || 2.3.37||
As in the case of perception (there is no uniformity), so also there is no uniformity (in the case of action).
ॐ शक्तिविपर्ययात् ॐ ॥ २.३.३८॥
ॐ saktiviparyayat ॐ || 2.3.38||
(The soul must be an agent), for (if the intellect be so), it will lead to a reversal of power.
ॐ समाध्यभावाछ ॐ ॥ २.३.३९॥
ॐ samadhyabhavacha ॐ || 2.3.39||
And (the soul must be an agent) because (a contrary supposition will) lead to a negation of deep meditation (on God).
ॐ यथा च तक्षोभयथा ॐ ॥ २.३.४०॥
ॐ yatha ca taksobhayatha ॐ || 2.3.40||
And (rather) this is like the carpenter existing under both conditions.
ॐ परात्तु तच्छ्रुतेः ॐ ॥ २.३.४१॥
ॐ parattu tacchruteh ॐ || 2.3.41||
But the agentship (of the individual soul) is derived from God, for that is what is stated in the Vedic texts.
ॐ कृतप्रयत्नोपेक्षस्तु विहितप्रतिषिद्धावैयर्थ्यादिभ्यः ॐ ॥ २.३.४२॥
ॐ krtaprayatnopeksastu vihitapratisiddhavaiyarthyadibhyah ॐ || 2.3.42||
(God is), however, dependent on the efforts made, so that injunctions and prohibitions may not become meaningless and other defects may not arise.
ॐ अंशो नानाव्यपदेशादन्यथा चापि दाशकितवादित्वमधीयत एके ॐ ॥ २.३.४३॥
ॐ amso nanavyapadesadanyatha capi dasakitavaditvamadhiyata eke ॐ || 2.3.43||
(The individual souls are) parts of God because of the mention that they are different, also because some read otherwise of (Brahman's) identity with fishermen, slaves, gamblers and others.
ॐ मन्त्रवर्णात् ॐ ॥ २.३.४४॥
ॐ mantravarnat ॐ || 2.3.44||
This follows from the words of the mantras also.
ॐ अपि स्मर्यते ॐ ॥ २.३.४५॥
ॐ api smaryate ॐ || 2.3.45||
And this is also stated in the Smriti (Gita).
ॐ प्रकाशादिवन्नैवं परः ॐ ॥ २.३.४६॥
ॐ prakasadivannaivam parah ॐ || 2.3.46||
The Supreme Self is not so (touched by the suffering of the individual soul), even as light etc., are not (affected by the things that condition them).
ॐ स्मरन्ति च ॐ ॥ २.३.४७॥
ॐ smaranti ca ॐ || 2.3.47||
They say so in the Smritis and (the Upanishads declare thus).
ॐ अनुज्ञापरिहारौ देहसम्बन्धाज्ज्योतिरादिवत् ॐ ॥ २.३.४८॥
ॐ anujñapariharau dehasambandhajjyotiradivat ॐ || 2.3.48||
Injunction and prohibition become effective owing to physical association, just as it is in the case of light
ॐ असन्ततेश्चाव्यतिकरः ॐ ॥ २.३.४९॥
ॐ asantatescavyatikarah ॐ || 2.3.49||
And there is no intermixture (of actions and results), since the soul has no connection with all (the bodies).
ॐ आभास एव च ॐ ॥ २.३.५०॥
ॐ abhasa eva ca ॐ || 2.3.50||
And (the individual soul) is only a reflection (of the supreme Self) to be sure.
ॐ अदृष्टानियमात् ॐ ॥ २.३.५१॥
ॐ adrstaniyamat ॐ || 2.3.51||
(Even the unseen potential results of works cannot regulate individual allocation), since the unseen potential results (themselves) cannot be allocated thus.
ॐ अभिसन्ध्यादिष्वपि चैवम् ॐ ॥ २.३.५२॥
ॐ abhisandhyadisvapi caivam ॐ || 2.3.52||
And the same (defect springs up) even in the case of resolves etc.,
ॐ प्रदेशादिति चेन्नान्तर्भावात् ॐ ॥ २.३.५३॥
ॐ pradesaditi cennantarbhavat ॐ || 2.3.53||
If it be said that this (individual allocation of pleasure and pain) can be possible in accordance with the separate part (of each soul in each body), then it cannot be so, because of all (the omnipresent souls) getting included in all (the bodies).
द्वितीयाध्यायस्य तृतीयः पादः समाप्तः
dvitiyadhyayasya trtiyah padah samaptah
Thus ends the third padaha of the 4th chapter of the holy brahma sutras.
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