ॐ सन्ध्ये सृष्टिराह हि ॐ ॥ ३.२.१॥
ॐ sandhye srstiraha hi ॐ || 3.2.1||
ॐ निर्मातारं चैके पुत्रादयश्च ॐ ॥ ३.२.२॥
ॐ nirmataram caike putradayasca ॐ || 3.2.2||
ॐ मायामात्रं तु कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात् ॐ ॥ ३.२.३॥
ॐ mayamatram tu kartsnyenanabhivyaktasvarupatvat ॐ || 3.2.3||
ॐ सूचकश्च हि श्रुतेः आचक्षते च तद्विदः ॐ ॥ ३.२.४॥
ॐ sucakasca hi sruteh acaksate ca tadvidah ॐ || 3.2.4||
ॐ पराभिध्यानात्तु तिरोहितं ततो ह्यस्य बन्धविपर्ययौ ॐ ॥ ३.२.५॥
ॐ parabhidhyanattu tirohitam tato hyasya bandhaviparyayau ॐ || 3.2.5||
ॐ देहयोगाद्वासोऽपि ॐ ॥ ३.२.६॥
ॐ dehayogadvaso'pi ॐ || 3.2.6||
ॐ तदभावो नाडीषु तच्छ्रुतेः आत्मनि च ॐ ॥ ३.२.७॥
ॐ tadabhavo naḍisu tacchruteh atmani ca ॐ || 3.2.7||
ॐ अतः प्रबोधोऽस्मात् ॐ ॥ ३.२.८॥
ॐ atah prabodho'smat ॐ || 3.2.8||
ॐ स एव तु कर्मानुस्मृतिशब्दविधिभ्यः ॐ ॥ ३.२.९॥
ॐ sa eva tu karmanusmrtisabdavidhibhyah ॐ || 3.2.9||
ॐ मुग्धेऽर्थसम्पत्तिर्परिशेषात् ॐ ॥ ३.२.१०॥
ॐ mugdhe'rthasampattirparisesat ॐ || 3.2.10||
ॐ न स्थानतोऽपि परस्योभयलिङ्गं सर्वत्र हि ॐ ॥ ३.२.११॥
ॐ na sthanato'pi parasyobhayaliṅgam sarvatra hi ॐ || 3.2.11||
ॐ न भेदादिति चेन्न प्रत्येकमतद्वचनात् ॐ ॥ ३.२.१२॥
ॐ na bhedaditi cenna pratyekamatadvacanat ॐ || 3.2.12||
ॐ अपि चैवमेके ॐ ॥ ३.२.१३॥
ॐ api caivameke ॐ || 3.2.13||
ॐ अरूपवदेव हि तत्प्रधानत्वात् ॐ ॥ ३.२.१४॥
ॐ arupavadeva hi tatpradhanatvat ॐ || 3.2.14||
ॐ प्रकाशवच्चावैयर्थ्यम् ॐ ॥ ३.२.१५॥
ॐ prakasavaccavaiyarthyam ॐ || 3.2.15||
ॐ आह च तन्मात्रम् ॐ ॥ ३.२.१६॥
ॐ aha ca tanmatram ॐ || 3.2.16||
ॐ दर्शयति चाथोऽपि स्मर्यते ॐ ॥ ३.२.१७॥
ॐ darsayati catho'pi smaryate ॐ || 3.2.17||
ॐ अत एव चोपमा सूर्यकादिवत् ॐ ॥ ३.२.१८॥
ॐ ata eva copama suryakadivat ॐ || 3.2.18||
ॐ अम्बुवदग्रहणात्तु न तथात्वम् ॐ ॥ ३.२.१९॥
ॐ ambuvadagrahanattu na tathatvam ॐ || 3.2.19||
ॐ वृद्धिह्रासभाक्त्वमन्तर्भावात् उभयसामञ्जस्यादेवम् ॐ ॥ ३.२.२०॥
ॐ vrddhihrasabhaktvamantarbhavat ubhayasamañjasyadevam ॐ || 3.2.20||
ॐ दर्शनाच्च ॐ ॥ ३.२.२१॥
ॐ darsanacca ॐ || 3.2.21||
ॐ प्रकृतैतावत्त्वं हि प्रतिषेधति ततो ब्रवीति च भूयः ॐ ॥ ३.२.२२॥
ॐ prakrtaitavattvam hi pratisedhati tato braviti ca bhuyah ॐ || 3.2.22||
ॐ तदव्यक्तमाह हि ॐ ॥ ३.२.२३॥
ॐ tadavyaktamaha hi ॐ || 3.2.23||
ॐ अपि संराधने प्रत्यक्षानुमानाभ्याम् ॐ ॥ ३.२.२४॥
ॐ api samradhane pratyaksanumanabhyam ॐ || 3.2.24||
ॐ प्रकाशवच्चावैशेष्यं ॐ ॥ ३.२.२५॥
ॐ prakasavaccavaisesyam ॐ || 3.2.25||
ॐ प्रकाशश्च कर्मण्यभ्यासात् ॐ ॥ ३.२.२६॥
ॐ prakasasca karmanyabhyasat ॐ || 3.2.26||
ॐ अतोऽनन्तेन तथा हि लिङ्गम् ॐ ॥ ३.२.२७॥
ॐ ato'nantena tatha hi liṅgam ॐ || 3.2.27||
ॐ उभयव्यपदेशात्तु अहिकुण्डलवत् ॐ ॥ ३.२.२८॥
ॐ ubhayavyapadesattu ahikunḍalavat ॐ || 3.2.28||
ॐ प्रकाशाश्रयवद्वा तेजस्त्वात् ॐ ॥ ३.२.२९॥
ॐ prakasasrayavadva tejastvat ॐ || 3.2.29||
ॐ पूर्ववद्वा ॐ ॥ ३.२.३०॥
ॐ purvavadva ॐ || 3.2.30||
ॐ प्रतिषेधाच्च ॐ ॥ ३.२.३१॥
ॐ pratisedhacca ॐ || 3.2.31||
ॐ परमतस्सेतून्मानसंबन्धभेदव्यपदेशेभ्यः ॐ ॥ ३.२.३२॥
ॐ paramatassetunmanasambandhabhedavyapadesebhyah ॐ || 3.2.32||
ॐ दर्शनात् ॐ ॥ ३.२.३३॥
ॐ darsanat ॐ || 3.2.33||
ॐ बुद्ध्यर्थः पादवत् ॐ ॥ ३.२.३४॥
ॐ buddhyarthah padavat ॐ || 3.2.34||
ॐ स्थानविशेषात्प्रकाशादिवत् ॐ ॥ ३.२.३५॥
ॐ sthanavisesatprakasadivat ॐ || 3.2.35||
ॐ उपपत्तेश्च ॐ ॥ ३.२.३६॥
ॐ upapattesca ॐ || 3.2.36||
ॐ तथाऽन्यप्रतिषेधात् ॐ ॥ ३.२.३७॥
ॐ tatha'nyapratisedhat ॐ || 3.2.37||
ॐ अनेन सर्वगतत्वमायामयशब्दादिभ्यः ॐ ॥ ३.२.३८॥
ॐ anena sarvagatatvamayamayasabdadibhyah ॐ || 3.2.38||
ॐ फलमत उपपत्तेः ॐ ॥ ३.२.३९॥
ॐ phalamata upapatteh ॐ || 3.2.39||
ॐ श्रुतत्वाच्च ॐ ॥ ३.२.४०॥
ॐ srutatvacca ॐ || 3.2.40||
ॐ धर्मं जैमिनिः अत एव ॐ ॥ ३.२.४१॥
ॐ dharmam jaiminih ata eva ॐ || 3.2.41||
ॐ पूर्वं तु बादरायणो हेतुव्यपदेशात् ॐ ॥ ३.२.४२॥
ॐ purvam tu badarayano hetuvyapadesat ॐ || 3.2.42||
तृतीयाध्यायस्य द्वितीयः पादः समाप्तः
trtiyadhyayasya dvitiyah padah samaptah
ॐ सन्ध्ये सृष्टिराह हि ॐ ॥ ३.२.१॥
ॐ sandhye srstiraha hi ॐ || 3.2.1||
In the intermediate stage (of dream) occurs (real) creation; for the Upanishad says so.
ॐ निर्मातारं चैके पुत्रादयश्च ॐ ॥ ३.२.२॥
ॐ nirmataram caike putradayasca ॐ || 3.2.2||
And some (following a particular branch) consider the Self to be a creator (of things desired); and sons and others (are the objects desired).
ॐ मायामात्रं तु कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात् ॐ ॥ ३.२.३॥
ॐ mayamatram tu kartsnyenanabhivyaktasvarupatvat ॐ || 3.2.3||
But the dream creation is a mere Maya, because of its nature of not being a complete manifestation of the totality of attributes (found in the wakeful state).
ॐ सूचकश्च हि श्रुतेः आचक्षते च तद्विदः ॐ ॥ ३.२.४॥
ॐ sucakasca hi sruteh acaksate ca tadvidah ॐ || 3.2.4||
A dream is also an omen, for so it is known from the Upanishads and experts say so.
ॐ पराभिध्यानात्तु तिरोहितं ततो ह्यस्य बन्धविपर्ययौ ॐ ॥ ३.२.५॥
ॐ parabhidhyanattu tirohitam tato hyasya bandhaviparyayau ॐ || 3.2.5||
From the meditation on the supreme Lord, however, becomes manifest that which remains obscured; because the soul's bondage and freedom are derived from Him.
ॐ देहयोगाद्वासोऽपि ॐ ॥ ३.२.६॥
ॐ dehayogadvaso'pi ॐ || 3.2.6||
Or rather that covering occurs also on account of connection with the body.
ॐ तदभावो नाडीषु तच्छ्रुतेः आत्मनि च ॐ ॥ ३.२.७॥
ॐ tadabhavo naḍisu tacchruteh atmani ca ॐ || 3.2.7||
The absence of that dream (i.e., dreamless sleep) takes place in the nerves and the Self, as it is known to be so from the Upanishads.
ॐ अतः प्रबोधोऽस्मात् ॐ ॥ ३.२.८॥
ॐ atah prabodho'smat ॐ || 3.2.8||
For the same reason, the soul's waking up is from this supreme Self.
ॐ स एव तु कर्मानुस्मृतिशब्दविधिभ्यः ॐ ॥ ३.२.९॥
ॐ sa eva tu karmanusmrtisabdavidhibhyah ॐ || 3.2.9||
But the very same soul returns from sleep because of the reasons of action, remembrance, scriptural authority and injunction.
ॐ मुग्धेऽर्थसम्पत्तिर्परिशेषात् ॐ ॥ ३.२.१०॥
ॐ mugdhe'rthasampattirparisesat ॐ || 3.2.10||
In the case of one in swoon, there is only partial attainment (of the state of sleep), that being the last alternative.
ॐ न स्थानतोऽपि परस्योभयलिङ्गं सर्वत्र हि ॐ ॥ ३.२.११॥
ॐ na sthanato'pi parasyobhayaliṅgam sarvatra hi ॐ || 3.2.11||
Not even according to place can Brahman have a twofold characteristic, for everywhere (It is taught to be without attributes).
ॐ न भेदादिति चेन्न प्रत्येकमतद्वचनात् ॐ ॥ ३.२.१२॥
ॐ na bhedaditi cenna pratyekamatadvacanat ॐ || 3.2.12||
If it be argued that (Brahman cannot have only one characteristic), on account of differences (met with in the scriptures), (we say that) it is not so, because the scriptures negate each of these differences individually.
ॐ अपि चैवमेके ॐ ॥ ३.२.१३॥
ॐ api caivameke ॐ || 3.2.13||
Moreover, the followers of certain branches declare thus.
ॐ अरूपवदेव हि तत्प्रधानत्वात् ॐ ॥ ३.२.१४॥
ॐ arupavadeva hi tatpradhanatvat ॐ || 3.2.14||
Brahman is only formless to be sure, for that is the dominant note (of the Upanishadic teaching).
ॐ प्रकाशवच्चावैयर्थ्यम् ॐ ॥ ३.२.१५॥
ॐ prakasavaccavaiyarthyam ॐ || 3.2.15||
And like light, Brahman can (be assumed to) have different appearances, so that the scriptures may not become purportless.
ॐ आह च तन्मात्रम् ॐ ॥ ३.२.१६॥
ॐ aha ca tanmatram ॐ || 3.2.16||
The Upanishad also declares Brahman to be Consciousness alone.
ॐ दर्शयति चाथोऽपि स्मर्यते ॐ ॥ ३.२.१७॥
ॐ darsayati catho'pi smaryate ॐ || 3.2.17||
Moreover, the Vedas reveal this; likewise this is mentioned in the Smritis also.
ॐ अत एव चोपमा सूर्यकादिवत् ॐ ॥ ३.२.१८॥
ॐ ata eva copama suryakadivat ॐ || 3.2.18||
Hence also are the illustrations of the sun's reflection etc.
ॐ अम्बुवदग्रहणात्तु न तथात्वम् ॐ ॥ ३.२.१९॥
ॐ ambuvadagrahanattu na tathatvam ॐ || 3.2.19||
But that kind of parallelism is inapplicable as nothing is perceived to be similar to water.
ॐ वृद्धिह्रासभाक्त्वमन्तर्भावात् उभयसामञ्जस्यादेवम् ॐ ॥ ३.२.२०॥
ॐ vrddhihrasabhaktvamantarbhavat ubhayasamañjasyadevam ॐ || 3.2.20||
Since Brahman has entered into the limiting adjuncts, It seems to participate in their increase and decrease. The illustration is apt since the illustration and thing illustrated have propriety from this point of view.
ॐ दर्शनाच्च ॐ ॥ ३.२.२१॥
ॐ darsanacca ॐ || 3.2.21||
21. And (this is also) in accordance with (the Vedic) revelation.
ॐ प्रकृतैतावत्त्वं हि प्रतिषेधति ततो ब्रवीति च भूयः ॐ ॥ ३.२.२२॥
ॐ prakrtaitavattvam hi pratisedhati tato braviti ca bhuyah ॐ || 3.2.22||
The Upanishad certainly denies the limitation that is being dealt with and then speaks of something more.
ॐ तदव्यक्तमाह हि ॐ ॥ ३.२.२३॥
ॐ tadavyaktamaha hi ॐ || 3.2.23||
That Brahman is unmanifest, for the Upanishad says so.
ॐ अपि संराधने प्रत्यक्षानुमानाभ्याम् ॐ ॥ ३.२.२४॥
ॐ api samradhane pratyaksanumanabhyam ॐ || 3.2.24||
ॐ प्रकाशवच्चावैशेष्यं ॐ ॥ ३.२.२५॥
ॐ prakasavaccavaisesyam ॐ || 3.2.25||
Moreover, Brahman is realized in Samadhi, as is known from direct revelation and inference.
ॐ प्रकाशश्च कर्मण्यभ्यासात् ॐ ॥ ३.२.२६॥
ॐ prakasasca karmanyabhyasat ॐ || 3.2.26||
And the effulgent Self appears to be different during activity, as is the case with light etc.; yet (intrinsically) there is non-difference as is evident from repetition (of "That thou art").
ॐ अतोऽनन्तेन तथा हि लिङ्गम् ॐ ॥ ३.२.२७॥
ॐ ato'nantena tatha hi liṅgam ॐ || 3.2.27||
Hence (the individual gets) unity with the Infinite; for such is the indicatory mark (in the Upanishad).
ॐ उभयव्यपदेशात्तु अहिकुण्डलवत् ॐ ॥ ३.२.२८॥
ॐ ubhayavyapadesattu ahikunḍalavat ॐ || 3.2.28||
But since both difference and non-difference are mentioned, the relationship (between the supreme Self and the individual is) as that between the snake and its coil.
ॐ प्रकाशाश्रयवद्वा तेजस्त्वात् ॐ ॥ ३.२.२९॥
ॐ prakasasrayavadva tejastvat ॐ || 3.2.29||
Or they are like light and its source, both being but effulgence.
ॐ पूर्ववद्वा ॐ ॥ ३.२.३०॥
ॐ purvavadva ॐ || 3.2.30||
Or (the relationship between the individual and the supreme Self is) as already shown.
ॐ प्रतिषेधाच्च ॐ ॥ ३.२.३१॥
ॐ pratisedhacca ॐ || 3.2.31||
And on account of the denial.
ॐ परमतस्सेतून्मानसंबन्धभेदव्यपदेशेभ्यः ॐ ॥ ३.२.३२॥
ॐ paramatassetunmanasambandhabhedavyapadesebhyah ॐ || 3.2.32||
There is some entity superior to this Brahman, because of the mention of embankment, measure, connection and difference
ॐ दर्शनात् ॐ ॥ ३.२.३३॥
ॐ darsanat ॐ || 3.2.33||
But (the Self is referred to as an embankment) on account of similarity.
ॐ बुद्ध्यर्थः पादवत् ॐ ॥ ३.२.३४॥
ॐ buddhyarthah padavat ॐ || 3.2.34||
For the sake of intellectual grasp (Brahman's magnitude is spoken of) just like the feet (of the mind or of space), (or the quarters of the karsapana).
ॐ स्थानविशेषात्प्रकाशादिवत् ॐ ॥ ३.२.३५॥
ॐ sthanavisesatprakasadivat ॐ || 3.2.35||
(Connection and difference are mentioned about Brahman) from the point of view of limiting adjuncts, as in the case of light etc.
ॐ उपपत्तेश्च ॐ ॥ ३.२.३६॥
ॐ upapattesca ॐ || 3.2.36||
And because (such a position alone is) logically justifiable.
ॐ तथाऽन्यप्रतिषेधात् ॐ ॥ ३.२.३७॥
ॐ tatha'nyapratisedhat ॐ || 3.2.37||
Similarly from the denial of everything else (it follows that there is nothing but Brahman).
ॐ अनेन सर्वगतत्वमायामयशब्दादिभ्यः ॐ ॥ ३.२.३८॥
ॐ anena sarvagatatvamayamayasabdadibhyah ॐ || 3.2.38||
Hereby (is established) the omnipresence (of the Self), (as is known) on the strength of (Upanishadic) words like extension and other sources (ie., Smriti and logic).
ॐ फलमत उपपत्तेः ॐ ॥ ३.२.३९॥
ॐ phalamata upapatteh ॐ || 3.2.39||
The fruit of action is from Him, this being the logical position.
ॐ श्रुतत्वाच्च ॐ ॥ ३.२.४०॥
ॐ srutatvacca ॐ || 3.2.40||
(God is the ordainer of results) for the further reason that the Upanishads say so.
ॐ धर्मं जैमिनिः अत एव ॐ ॥ ३.२.४१॥
ॐ dharmam jaiminih ata eva ॐ || 3.2.41||
For these very reasons Jaimini considers virtuous deeds to be the yielder of results.
ॐ पूर्वं तु बादरायणो हेतुव्यपदेशात् ॐ ॥ ३.२.४२॥
ॐ purvam tu badarayano hetuvyapadesat ॐ || 3.2.42||
But Badarayana considers the earlier One (viz., God) (as the bestower of results), because He is mentioned as the cause of even action.
तृतीयाध्यायस्य द्वितीयः पादः समाप्तः
trtiyadhyayasya dvitiyah padah samaptah
Thus ends the 2nd padaha of the 3rd adhyaya of the holy brahma sutras.
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