॥ अथ तृतीयोऽध्यायः॥
|| atha trtiyo'dhyayah||
ॐ तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् ॐ ॥ ३.१.१॥
ॐ tadantarapratipattau ramhati samparisvaktah prasnanirupanabhyam ॐ || 3.1.1||
ॐ त्र्यात्मकत्वात्तु भूयस्त्वात् ॐ ॥ ३.१.२॥
ॐ tryatmakatvattu bhuyastvat ॐ || 3.1.2||
ॐ प्राणगतेश्च ॐ ॥ ३.१.३॥
ॐ pranagatesca ॐ || 3.1.3||
ॐ अग्न्यादिगतिश्रुतेरिति चेन्न भाक्तत्वात् ॐ ॥ ३.१.४॥
ॐ agnyadigatisruteriti cenna bhaktatvat ॐ || 3.1.4||
ॐ प्रथमेऽश्रवणादिति चेन्न ता एव ह्युपपत्तेः ॐ ॥ ३.१.५॥
ॐ prathame'sravanaditi cenna ta eva hyupapatteh ॐ || 3.1.5||
ॐ अश्रुतत्वादिति चेन्नेष्टादिकारिणां प्रतीतेः ॐ ॥ ३.१.६॥
ॐ asrutatvaditi cennestadikarinam pratiteh ॐ || 3.1.6||
ॐ भाक्तं वाऽनात्मवित्त्वात् तथा हि दर्शयति ॐ ॥ ३.१.७॥
ॐ bhaktam va'natmavittvat tatha hi darsayati ॐ || 3.1.7||
ॐ कृतात्ययेऽनुशयवान् दृष्टस्मृतिभ्याम् ॐ ॥ ३.१.८॥
ॐ krtatyaye'nusayavan drstasmrtibhyam ॐ || 3.1.8||
ॐ यथेतमनेवं च ॐ ॥ ३.१.९॥
ॐ yathetamanevam ca ॐ || 3.1.9||
ॐ चरणादिति चेन्नोपलक्षणार्थेति कार्ष्णाजनिः ॐ ॥ ३.१.१०॥
ॐ caranaditi cennopalaksanartheti karsnajanih ॐ || 3.1.10||
ॐ आनर्थक्यमिति चेन्न तदपेक्षत्वात् ॐ ॥ ३.१.११॥
ॐ anarthakyamiti cenna tadapeksatvat ॐ || 3.1.11||
ॐ सुकृतदुष्कृते एवेति तु बादरिः ॐ ॥ ३.१.१२॥
ॐ sukrtaduskrte eveti tu badarih ॐ || 3.1.12||
ॐ अनिष्टादिकारिणामपि च श्रुतम् ॐ ॥ ३.१.१३॥
ॐ anistadikarinamapi ca srutam ॐ || 3.1.13||
ॐ संयमने त्वनुभूयेतरेषामारोहावरोहौ तद्गतिदर्शनात् ॐ ॥ ३.१.१४॥
ॐ samyamane tvanubhuyetaresamarohavarohau tadgatidarsanat ॐ || 3.1.14||
ॐ स्मरन्ति च ॐ ॥ ३.१.१५॥
ॐ smaranti ca ॐ || 3.1.15||
ॐ अपि सप्त ॐ ॥ ३.१.१६॥
ॐ api sapta ॐ || 3.1.16||
ॐ तत्रापि च तद्व्यापारादविरोधः ॐ ॥ ३.१.१७॥
ॐ tatrapi ca tadvyaparadavirodhah ॐ || 3.1.17||
ॐ विद्याकर्मणोरिति तु प्रकृतत्वात् ॐ ॥ ३.१.१८॥
ॐ vidyakarmanoriti tu prakrtatvat ॐ || 3.1.18||
ॐ न तृतीये तथोपलब्धेः ॐ ॥ ३.१.१९॥
ॐ na trtiye tathopalabdheh ॐ || 3.1.19||
ॐ स्मर्यतेऽपि च लोके ॐ ॥ ३.१.२०॥
ॐ smaryate'pi ca loke ॐ || 3.1.20||
ॐ दर्शनाच्च ॐ ॥ ३.१.२१॥
ॐ darsanacca ॐ || 3.1.21||
ॐ तृतीये शब्दावरोधः संशोकजस्य ॐ ॥ ३.१.२२॥
ॐ trtiye sabdavarodhah samsokajasya ॐ || 3.1.22||
ॐ स्मरणाच्च ॐ ॥ ३.१.२३॥
ॐ smaranacca ॐ || 3.1.23||
ॐ तत्स्वाभाव्यापत्तिरुपपत्तेः ॐ ॥ ३.१.२४॥
ॐ tatsvabhavyapattirupapatteh ॐ || 3.1.24||
ॐ नातिचिरेण विशेषात् ॐ ॥ ३.१.२५॥
ॐ naticirena visesat ॐ || 3.1.25||
ॐ अन्याधिष्ठिते पूर्ववदभिलापात् ॐ ॥ ३.१.२६॥
ॐ anyadhisthite purvavadabhilapat ॐ || 3.1.26||
ॐ अशुद्धमिति चेन्न शब्दात् ॐ ॥ ३.१.२७॥
ॐ asuddhamiti cenna sabdat ॐ || 3.1.27||
ॐ रेतः सिग्योगोऽथ ॐ ॥ ३.१.२८॥
ॐ retah sigyogo'tha ॐ || 3.1.28||
ॐ योनेः शरीरम् ॐ ॥ ३.१.२९॥
ॐ yoneh sariram ॐ || 3.1.29||
तृतीयाध्यायस्य प्रथमः पादः समाप्तः
trtiyadhyayasya prathamah padah samaptah
॥ अथ तृतीयोऽध्यायः॥
|| atha trtiyo'dhyayah||
Thus begins the thid adhyaya.
ॐ तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तः प्रश्ननिरूपणाभ्याम् ॐ ॥ ३.१.१॥
ॐ tadantarapratipattau ramhati samparisvaktah prasnanirupanabhyam ॐ || 3.1.1||
In the matter of obtaining the next one (i.e., body), the individual soul moves out enveloped (by the subtle elements), for so it is known from the question and its solution.
ॐ त्र्यात्मकत्वात्तु भूयस्त्वात् ॐ ॥ ३.१.२॥
ॐ tryatmakatvattu bhuyastvat ॐ || 3.1.2||
But the soul is not enveloped by water alone, since water has three components; water is mentioned because of its pre-ponderance.
ॐ प्राणगतेश्च ॐ ॥ ३.१.३॥
ॐ pranagatesca ॐ || 3.1.3||
And from the going out of the organs (it follows that the elements also move out).
ॐ अग्न्यादिगतिश्रुतेरिति चेन्न भाक्तत्वात् ॐ ॥ ३.१.४॥
ॐ agnyadigatisruteriti cenna bhaktatvat ॐ || 3.1.4||
If it be objected (that the organs do not accompany the soul at the time of death) since the Upanishadic texts mention their entry into the (deities) Fire and others, then we say, not so, for that is said in a secondary sense.
ॐ प्रथमेऽश्रवणादिति चेन्न ता एव ह्युपपत्तेः ॐ ॥ ३.१.५॥
ॐ prathame'sravanaditi cenna ta eva hyupapatteh ॐ || 3.1.5||
If it be objected (that water does not come to be known as man), since it is not heard of in the first instance, then not so, for on logical grounds, water itself is meant.
ॐ अश्रुतत्वादिति चेन्नेष्टादिकारिणां प्रतीतेः ॐ ॥ ३.१.६॥
ॐ asrutatvaditi cennestadikarinam pratiteh ॐ || 3.1.6||
If it is argued (that the soul does not depart enveloped by water) since it is not mentioned thus in the Upanishads, then not so, for it is perceived to be so in the case of those who perform sacrifices.
ॐ भाक्तं वाऽनात्मवित्त्वात् तथा हि दर्शयति ॐ ॥ ३.१.७॥
ॐ bhaktam va'natmavittvat tatha hi darsayati ॐ || 3.1.7||
Or rather the statement (that the souls become the food of gods) is made in a metaphorical sense on account of their non-realization of the Self. For the Upanishad shows the same.
ॐ कृतात्ययेऽनुशयवान् दृष्टस्मृतिभ्याम् ॐ ॥ ३.१.८॥
ॐ krtatyaye'nusayavan drstasmrtibhyam ॐ || 3.1.8||
After the actions are exhausted, the soul returns together with (the residual) karma, as is known from the Upanishads and Smritis, along the path followed (by it) while going as also differently.
ॐ यथेतमनेवं च ॐ ॥ ३.१.९॥
ॐ yathetamanevam ca ॐ || 3.1.9||
ॐ चरणादिति चेन्नोपलक्षणार्थेति कार्ष्णाजनिः ॐ ॥ ३.१.१०॥
ॐ caranaditi cennopalaksanartheti karsnajanih ॐ || 3.1.10||
If it be contended that (the soul gets its rebirth) owing to conduct (and not residual karma), then according to Karsnajini, it is not so, that (Upanishadic passage) being used suggestively (for residual karma).
ॐ आनर्थक्यमिति चेन्न तदपेक्षत्वात् ॐ ॥ ३.१.११॥
ॐ anarthakyamiti cenna tadapeksatvat ॐ || 3.1.11||
If it be objected that (in that case) conduct will cease to have any usefulness, then it is not so, because karma is dependent on that conduct.
ॐ सुकृतदुष्कृते एवेति तु बादरिः ॐ ॥ ३.१.१२॥
ॐ sukrtaduskrte eveti tu badarih ॐ || 3.1.12||
But (the teacher) Badari thinks that good and bad works themselves are meant (by the word carana).
ॐ अनिष्टादिकारिणामपि च श्रुतम् ॐ ॥ ३.१.१३॥
ॐ anistadikarinamapi ca srutam ॐ || 3.1.13||
It is known from the Vedic texts that (the moon is the goal) even for the performers of unholy acts etc, as well
ॐ संयमने त्वनुभूयेतरेषामारोहावरोहौ तद्गतिदर्शनात् ॐ ॥ ३.१.१४॥
ॐ samyamane tvanubhuyetaresamarohavarohau tadgatidarsanat ॐ || 3.1.14||
But as for others (they have their descent) after suffering in the abode of Death; (thus occur their) ascent and descent, for their course is met with in the Upanishads.
ॐ स्मरन्ति च ॐ ॥ ३.१.१५॥
ॐ smaranti ca ॐ || 3.1.15||
And they mention this in the Smritis
ॐ अपि सप्त ॐ ॥ ३.१.१६॥
ॐ api sapta ॐ || 3.1.16||
And (they are mentioned as) seven (hells in the Puranas).
ॐ तत्रापि च तद्व्यापारादविरोधः ॐ ॥ ३.१.१७॥
ॐ tatrapi ca tadvyaparadavirodhah ॐ || 3.1.17||
Since Death's control extends even there, no contradiction can arise.
ॐ विद्याकर्मणोरिति तु प्रकृतत्वात् ॐ ॥ ३.१.१८॥
ॐ vidyakarmanoriti tu prakrtatvat ॐ || 3.1.18||
But ("of these two paths") what is meant is "of knowledge (meditation) and action, for that is the topic under discussion.
ॐ न तृतीये तथोपलब्धेः ॐ ॥ ३.१.१९॥
ॐ na trtiye tathopalabdheh ॐ || 3.1.19||
(The specification about the number of oblations) This is not applicable in the case of the third state, which is noticeable (in the Upanishad).
ॐ स्मर्यतेऽपि च लोके ॐ ॥ ३.१.२०॥
ॐ smaryate'pi ca loke ॐ || 3.1.20||
Moreover, there are records in the Smritis (of birth without parentage) as well as in the Mahabharata, etc., and there is the popular belief.
ॐ दर्शनाच्च ॐ ॥ ३.१.२१॥
ॐ darsanacca ॐ || 3.1.21||
Moreover, it is seen (that creatures are born without the five oblations).
ॐ तृतीये शब्दावरोधः संशोकजस्य ॐ ॥ ३.१.२२॥
ॐ trtiye sabdavarodhah samsokajasya ॐ || 3.1.22||
Life springing from moisture is included in the third term (plant life).
ॐ स्मरणाच्च ॐ ॥ ३.१.२३॥
ॐ smaranacca ॐ || 3.1.23||
ॐ तत्स्वाभाव्यापत्तिरुपपत्तेः ॐ ॥ ३.१.२४॥
ॐ tatsvabhavyapattirupapatteh ॐ || 3.1.24||
(The descending soul) attains similarity (with space, air, etc.,); for that is reasonable.
ॐ नातिचिरेण विशेषात् ॐ ॥ ३.१.२५॥
ॐ naticirena visesat ॐ || 3.1.25||
(The descent of the soul from one state to another takes place) not after long intervals, (as is known) on the authority of a specific statement (in the Upanishad).
ॐ अन्याधिष्ठिते पूर्ववदभिलापात् ॐ ॥ ३.१.२६॥
ॐ anyadhisthite purvavadabhilapat ॐ || 3.1.26||
As in the earlier stages, so also (in the later stages) the soul merely resides in paddy etc., that are already inhabited by other souls, for so it is declared.
ॐ अशुद्धमिति चेन्न शब्दात् ॐ ॥ ३.१.२७॥
ॐ asuddhamiti cenna sabdat ॐ || 3.1.27||
If it be argued that rites (invoking killing of animals) are unholy, we say, no, since they are sanctioned by scriptures.
ॐ रेतः सिग्योगोऽथ ॐ ॥ ३.१.२८॥
ॐ retah sigyogo'tha ॐ || 3.1.28||
Then (the soul) gets connected with an inseminator.
ॐ योनेः शरीरम् ॐ ॥ ३.१.२९॥
ॐ yoneh sariram ॐ || 3.1.29||
From the womb (comes) a new body (for the descending soul).
तृतीयाध्यायस्य प्रथमः पादः समाप्तः
trtiyadhyayasya prathamah padah samaptah
Thus ends the first padaha of the third adhyaya of the holy brahma sutras.
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