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Shloka 1
ॐ सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात् ॐ ॥ ३.३.१॥
ॐ sarvavedantapratyayam codanadyavisesat ॐ || 3.3.1||
Shloka 2
ॐ भेदान्नेति चेदेकस्यामपि ॐ ॥ ३.३.२॥
ॐ bhedanneti cedekasyamapi ॐ || 3.3.2||
Shloka 3
ॐ स्वाध्यायस्य तथात्वेन हि समाचारेऽधिकाराच्च ॐ ॥ ३.३.३॥
ॐ svadhyayasya tathatvena hi samacare'dhikaracca ॐ || 3.3.3||
Shloka 4
ॐ सलिलवच्च तन्नियमः ॐ ॥ ३.३.४॥
ॐ salilavacca tanniyamah ॐ || 3.3.4||
Shloka 5
ॐ दर्शयति च ॐ ॥ ३.३.५॥
ॐ darsayati ca ॐ || 3.3.5||
Shloka 6
ॐ उपसंहारोऽर्थाभेदाद्विधिशेषवत्समाने च ॐ ॥ ३.३.६॥
ॐ upasamharo'rthabhedadvidhisesavatsamane ca ॐ || 3.3.6||
Shloka 7
ॐ अन्यथात्वं च शब्दादिति चेन्नाविशेषात् ॐ ॥ ३.३.७॥
ॐ anyathatvam ca sabdaditi cennavisesat ॐ || 3.3.7||
Shloka 8
ॐ न वा प्रकरणभेदात्परोवरीयस्त्वादिवत् ॐ ॥ ३.३.८॥
ॐ na va prakaranabhedatparovariyastvadivat ॐ || 3.3.8||
Shloka 9
ॐ संज्ञातश्चेत्तदुक्तमस्ति तु तदपि ॐ ॥ ३.३.९॥
ॐ samjñatascettaduktamasti tu tadapi ॐ || 3.3.9||
Shloka 10
ॐ प्राप्तेश्च समञ्जसम् ॐ ॥ ३.३.१०॥
ॐ praptesca samañjasam ॐ || 3.3.10||
Shloka 11
ॐ सर्वाभेदादन्यत्रेमे ॐ ॥ ३.३.११॥
ॐ sarvabhedadanyatreme ॐ || 3.3.11||
Shloka 12
ॐ आनन्दादयः प्रधानस्य ॐ ॥ ३.३.१२॥
ॐ anandadayah pradhanasya ॐ || 3.3.12||
Shloka 13
ॐ प्रियशिरस्त्वाद्यप्राप्तिरुपचयापचयौ हि भेदे ॐ ॥ ३.३.१३॥
ॐ priyasirastvadyapraptirupacayapacayau hi bhede ॐ || 3.3.13||
Shloka 14
ॐ इतरे त्वर्थसामान्यात् ॐ ॥ ३.३.१४॥
ॐ itare tvarthasamanyat ॐ || 3.3.14||
Shloka 15
ॐ आध्यानाय प्रयोजनाभावात् ॐ ॥ ३.३.१५॥
ॐ adhyanaya prayojanabhavat ॐ || 3.3.15||
Shloka 16
ॐ आत्मशब्दाच्च ॐ ॥ ३.३.१६॥
ॐ atmasabdacca ॐ || 3.3.16||
Shloka 17
ॐ आत्मगृहीतिरितरवदुत्तरात् ॐ ॥ ३.३.१७॥
ॐ atmagrhitiritaravaduttarat ॐ || 3.3.17||
Shloka 18
ॐ अन्वयादिति चेत्स्यादवधारणात् ॐ ॥ ३.३.१८॥
ॐ anvayaditi cetsyadavadharanat ॐ || 3.3.18||
Shloka 19
ॐ कार्याख्यानादपूर्वम् ॐ ॥ ३.३.१९॥
ॐ karyakhyanadapurvam ॐ || 3.3.19||
Shloka 20
ॐ समान एवञ्चाभेदात् ॐ ॥ ३.३.२०॥
ॐ samana evañcabhedat ॐ || 3.3.20||
Shloka 21
ॐ संबन्धादेवमन्यत्रापि ॐ ॥ ३.३.२१॥
ॐ sambandhadevamanyatrapi ॐ || 3.3.21||
Shloka 22
ॐ न वा विशेषात् ॐ ॥ ३.३.२२॥
ॐ na va visesat ॐ || 3.3.22||
Shloka 23
ॐ दर्शयति च ॐ ॥ ३.३.२३॥
ॐ darsayati ca ॐ || 3.3.23||
Shloka 24
ॐ सम्भृतिद्युव्याप्त्यपि चातः ॐ ॥ ३.३.२४॥
ॐ sambhrtidyuvyaptyapi catah ॐ || 3.3.24||
Shloka 25
ॐ पुरुषविद्यायामिव चेतरेषामनाम्नानात् ॐ ॥ ३.३.२५॥
ॐ purusavidyayamiva cetaresamanamnanat ॐ || 3.3.25||
Shloka 26
ॐ वेधाद्यर्थभेदात् ॐ ॥ ३.३.२६॥
ॐ vedhadyarthabhedat ॐ || 3.3.26||
Shloka 27
ॐ हानौ तूपायनशब्दशेषात् कुशाच्छन्दस्स्तुत्युपगानवत् तदुक्तम् ॐ ॥ ३.३.२७॥
ॐ hanau tupayanasabdasesat kusacchandasstutyupaganavat taduktam ॐ || 3.3.27||
Shloka 28
ॐ साम्पराये तर्तव्याभावात् तथा ह्यन्ये ॐ ॥ ३.३.२८॥
ॐ samparaye tartavyabhavat tatha hyanye ॐ || 3.3.28||
Shloka 29
ॐ छन्दत उभयाविरोधात् ॐ ॥ ३.३.२९॥
ॐ chandata ubhayavirodhat ॐ || 3.3.29||
Shloka 30
ॐ गतेरर्थवत्त्वमुभयथाऽन्यथा हि विरोधः ॐ ॥ ३.३.३०॥
ॐ gaterarthavattvamubhayatha'nyatha hi virodhah ॐ || 3.3.30||
Shloka 31
ॐ उपपन्नस्तल्लक्षणार्थोपलब्धेः लोकवत् ॐ ॥ ३.३.३१॥
ॐ upapannastallaksanarthopalabdheh lokavat ॐ || 3.3.31||
Shloka 32
ॐ अनियमः सर्वेषामविरोधश्शब्दानुमानाभ्याम् ॐ ॥ ३.३.३२॥
ॐ aniyamah sarvesamavirodhassabdanumanabhyam ॐ || 3.3.32||
Shloka 33
ॐ यावदधिकारमवस्थितिराधिकारिकाणाम् ॐ ॥ ३.३.३३॥
ॐ yavadadhikaramavasthitiradhikarikanam ॐ || 3.3.33||
Shloka 34
ॐ अक्षरधियां त्वविरोधः सामान्यतद्भावाभ्यामौपसदवत्तदुक्तम् ॐ ॥ ३.३.३४॥
ॐ aksaradhiyam tvavirodhah samanyatadbhavabhyamaupasadavattaduktam ॐ || 3.3.34||
Shloka 35
ॐ इयदामननात् ॐ ॥ ३.३.३५॥
ॐ iyadamananat ॐ || 3.3.35||
Shloka 36
ॐ अन्तरा भूतग्रामवदिति चेत् तदुक्तम् ॐ ॥ ३.३.३६॥
ॐ antara bhutagramavaditi cet taduktam ॐ || 3.3.36||
Shloka 37
ॐ अन्यथा भेदानुपपत्तिरितिचेन्नोपदेशवत् ॐ ॥ ३.३.३७॥
ॐ anyatha bhedanupapattiriticennopadesavat ॐ || 3.3.37||
Shloka 38
ॐ व्यतिहारो विशिंषन्ति हीतरव्रत् ॐ ॥ ३.३.३८॥
ॐ vyatiharo visimsanti hitaravrat ॐ || 3.3.38||
Shloka 39
ॐ सैव हि सत्यादयः ॐ ॥ ३.३.३९॥
ॐ saiva hi satyadayah ॐ || 3.3.39||
Shloka 40
ॐ कामादितरत्र तत्र च आयतनादिभ्यः ॐ ॥ ३.३.४०॥
ॐ kamaditaratra tatra ca ayatanadibhyah ॐ || 3.3.40||
Shloka 41
ॐ आदारादलोपः ॐ ॥ ३.३.४१॥
ॐ adaradalopah ॐ || 3.3.41||
Shloka 42
ॐ उपस्थितेस्तद्वचनात् ॐ ॥ ३.३.४२॥
ॐ upasthitestadvacanat ॐ || 3.3.42||
Shloka 43
ॐ तन्निर्धारणार्थनियमस्तद्दृष्टेर्पृथग्ध्यप्रतिबन्धः फलम् ॐ ॥ ३.३.४३॥
ॐ tannirdharanarthaniyamastaddrsterprthagdhyapratibandhah phalam ॐ || 3.3.43||
Shloka 44
ॐ प्रदानवदेव हि तदुक्तम् ॐ ॥ ३.३.४४॥
ॐ pradanavadeva hi taduktam ॐ || 3.3.44||
Shloka 45
ॐ लिङ्गभूयस्त्वात्तद्धि बलीयस्तदपि ॐ ॥ ३.३.४५॥
ॐ liṅgabhuyastvattaddhi baliyastadapi ॐ || 3.3.45||
Shloka 46
ॐ पूर्वविकल्पः प्रकरणात्स्यात्क्रियामानसवत् ॐ ॥ ३.३.४६॥
ॐ purvavikalpah prakaranatsyatkriyamanasavat ॐ || 3.3.46||
Shloka 47
ॐ अतिदेशाच्च ॐ ॥ ३.३.४७॥
ॐ atidesacca ॐ || 3.3.47||
Shloka 48
ॐ विद्यैव तु निर्धारणात् ॐ ॥ ३.३.४८॥
ॐ vidyaiva tu nirdharanat ॐ || 3.3.48||
Shloka 49
ॐ दर्शनाच्च ॐ ॥ ३.३.४९॥
ॐ darsanacca ॐ || 3.3.49||
Shloka 50
ॐ श्रुत्यादिबलीयस्त्वाच्च न बाधः ॐ ॥ ३.३.५०॥
ॐ srutyadibaliyastvacca na badhah ॐ || 3.3.50||
Shloka 51
ॐ अनुबन्धादिभ्यः ॐ ॥ ३.३.५१॥
ॐ anubandhadibhyah ॐ || 3.3.51||
Shloka 52
ॐ प्रज्ञान्तरपृथक्त्ववद्दृष्टिश्च तदुक्तम् ॐ ॥ ३.३.५२॥
ॐ prajñantaraprthaktvavaddrstisca taduktam ॐ || 3.3.52||
Shloka 53
ॐ न सामान्यादप्युपलब्धेर्मृत्युवन्नहि लोकापत्तिः ॐ ॥ ३.३.५३॥
ॐ na samanyadapyupalabdhermrtyuvannahi lokapattih ॐ || 3.3.53||
Shloka 54
ॐ परेण च शब्दस्य ताद्विध्यं भूयस्त्वात्त्वनुबन्धः ॐ ॥ ३.३.५४॥
ॐ parena ca sabdasya tadvidhyam bhuyastvattvanubandhah ॐ || 3.3.54||
Shloka 55
ॐ एक आत्मनः शरीरे भावात् ॐ ॥ ३.३.५५॥
ॐ eka atmanah sarire bhavat ॐ || 3.3.55||
Shloka 56
ॐ व्यतिरेकस्तद्भावभावित्वान्न तूपलब्धिवत् ॐ ॥ ३.३.५६॥
ॐ vyatirekastadbhavabhavitvanna tupalabdhivat ॐ || 3.3.56||
Shloka 57
ॐ अङ्गावबद्धास्तु न शाखासु हि प्रतिवेदम् ॐ ॥ ३.३.५७॥
ॐ aṅgavabaddhastu na sakhasu hi prativedam ॐ || 3.3.57||
Shloka 58
ॐ मन्त्रादिवद्वाऽविरोधः ॐ ॥ ३.३.५८॥
ॐ mantradivadva'virodhah ॐ || 3.3.58||
Shloka 59
ॐ भूम्नः क्रतुवज्ज्यायस्त्वं तथा च दर्शयति ॐ ॥ ३.३.५९॥
ॐ bhumnah kratuvajjyayastvam tatha ca darsayati ॐ || 3.3.59||
Shloka 60
ॐ नानाशब्दादिभेदात् ॐ ॥ ३.३.६०॥
ॐ nanasabdadibhedat ॐ || 3.3.60||
Shloka 61
ॐ विकल्पो विशिष्टफलत्वात् ॐ ॥ ३.३.६१॥
ॐ vikalpo visistaphalatvat ॐ || 3.3.61||
Shloka 62
ॐ काम्यास्तु यथाकामं समुच्चीयेरन्न वा पूर्वहेत्वभावात् ॐ ॥ ३.३.६२॥
ॐ kamyastu yathakamam samucciyeranna va purvahetvabhavat ॐ || 3.3.62||
Shloka 63
ॐ अङ्गेषु यथाश्रयभावः ॐ ॥ ३.३.६३॥
ॐ aṅgesu yathasrayabhavah ॐ || 3.3.63||
Shloka 64
ॐ शिष्टेश्च ॐ ॥ ३.३.६४॥
ॐ sistesca ॐ || 3.3.64||
Shloka 65
ॐ समाहारात् ॐ ॥ ३.३.६५॥
ॐ samaharat ॐ || 3.3.65||
Shloka 66
ॐ गुणसाधारण्यश्रुतेश्च ॐ ॥ ३.३.६६॥
ॐ gunasadharanyasrutesca ॐ || 3.3.66||
Shloka 67
ॐ न वा तत्सहभावश्रुतेः ॐ ॥ ३.३.६७॥
ॐ na va tatsahabhavasruteh ॐ || 3.3.67||
Shloka 68
ॐ दर्शनाच्च ॐ ॥ ३.३.६८॥
ॐ darsanacca ॐ || 3.3.68||
Adhyaya Begins
तृतीयाध्यायस्य तृतीयः पादः समाप्तः
trtiyadhyayasya trtiyah padah samaptah
Shloka 1
ॐ सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात् ॐ ॥ ३.३.१॥
ॐ sarvavedantapratyayam codanadyavisesat ॐ || 3.3.1||
Shloka 2
ॐ भेदान्नेति चेदेकस्यामपि ॐ ॥ ३.३.२॥
ॐ bhedanneti cedekasyamapi ॐ || 3.3.2||
Any (particular) conception for meditation (vijnana) imparted in all the Upanishads is the same on account of the sameness of the injunction etc.
Shloka 3
ॐ स्वाध्यायस्य तथात्वेन हि समाचारेऽधिकाराच्च ॐ ॥ ३.३.३॥
ॐ svadhyayasya tathatvena hi samacare'dhikaracca ॐ || 3.3.3||
If it be said that the vijnanas cannot be the same owing to the difference in details, then not so, for difference can occur even in the same vijnana.
Shloka 4
ॐ सलिलवच्च तन्नियमः ॐ ॥ ३.३.४॥
ॐ salilavacca tanniyamah ॐ || 3.3.4||
The rite of carrying fire on the head is an appendage of Vedic study, because it is stated to be so in the Samachara and also because of competence. And that regulation is like that about libations.
Shloka 5
ॐ दर्शयति च ॐ ॥ ३.३.५॥
ॐ darsayati ca ॐ || 3.3.5||
Moreover, (the scripture) reveals (this fact).
Shloka 6
ॐ उपसंहारोऽर्थाभेदाद्विधिशेषवत्समाने च ॐ ॥ ३.३.६॥
ॐ upasamharo'rthabhedadvidhisesavatsamane ca ॐ || 3.3.6||
And in similar meditations (all) the traits are to be combined, for there is no difference in application like the subsidiaries of an injunction.
Shloka 7
ॐ अन्यथात्वं च शब्दादिति चेन्नाविशेषात् ॐ ॥ ३.३.७॥
ॐ anyathatvam ca sabdaditi cennavisesat ॐ || 3.3.7||
If it be said that the (Udgitha) meditations (in the Chandogya and Brihadaranyaka Upanishads) are different on account of the difference of (texts), then not so, for there is no difference.
Shloka 8
ॐ न वा प्रकरणभेदात्परोवरीयस्त्वादिवत् ॐ ॥ ३.३.८॥
ॐ na va prakaranabhedatparovariyastvadivat ॐ || 3.3.8||
Rather not owing to a difference of subject-matter even as in such cases as (meditation on the Udgitha as) possessed of the quality of being higher than the high, (greater than the great).
Shloka 9
ॐ संज्ञातश्चेत्तदुक्तमस्ति तु तदपि ॐ ॥ ३.३.९॥
ॐ samjñatascettaduktamasti tu tadapi ॐ || 3.3.9||
If from the sameness of name, (the two meditations are held to be the same), that has already been answered. But that (sameness of name) is met with (even with regard to things quite different).
Shloka 10
ॐ प्राप्तेश्च समञ्जसम् ॐ ॥ ३.३.१०॥
ॐ praptesca samañjasam ॐ || 3.3.10||
Since Om pervades all the Vedas, it is appropriate to qualify it by the word Udgitha.
Shloka 11
ॐ सर्वाभेदादन्यत्रेमे ॐ ॥ ३.३.११॥
ॐ sarvabhedadanyatreme ॐ || 3.3.11||
All (the meditations on Prana) being the same, these traits (found here in one) are to be added elsewhere.
Shloka 12
ॐ आनन्दादयः प्रधानस्य ॐ ॥ ३.३.१२॥
ॐ anandadayah pradhanasya ॐ || 3.3.12||
Bliss and other characteristics of the principal entity (i.e., Brahman) are to be combined.
Shloka 13
ॐ प्रियशिरस्त्वाद्यप्राप्तिरुपचयापचयौ हि भेदे ॐ ॥ ३.३.१३॥
ॐ priyasirastvadyapraptirupacayapacayau hi bhede ॐ || 3.3.13||
Attributes such as having joy as the head and so on are not to be added everywhere, since (they have) degrees of intensity and feebleness, (which are) possible in a context of difference (ie., duality).
Shloka 14
ॐ इतरे त्वर्थसामान्यात् ॐ ॥ ३.३.१४॥
ॐ itare tvarthasamanyat ॐ || 3.3.14||
But the other characteristics are to be understood everywhere on account of identity of purport.
Shloka 15
ॐ आध्यानाय प्रयोजनाभावात् ॐ ॥ ३.३.१५॥
ॐ adhyanaya prayojanabhavat ॐ || 3.3.15||
What is mentioned in the Katha Upanishad is meant for deep meditation on Purusha, (and not for stating any gradation), as that serves no purpose.
Shloka 16
ॐ आत्मशब्दाच्च ॐ ॥ ३.३.१६॥
ॐ atmasabdacca ॐ || 3.3.16||
And (this must be the conclusion) on account of the use of the word Self.
Shloka 17
ॐ आत्मगृहीतिरितरवदुत्तरात् ॐ ॥ ३.३.१७॥
ॐ atmagrhitiritaravaduttarat ॐ || 3.3.17||
The supreme Self is to be understood in the Aitareya Upanishad, just as elsewhere (in other texts about creation), on account of the subsequent qualification.
Shloka 18
ॐ अन्वयादिति चेत्स्यादवधारणात् ॐ ॥ ३.३.१८॥
ॐ anvayaditi cetsyadavadharanat ॐ || 3.3.18||
If it be objected that it follows from the trend of the sentences that the Supreme Self is not meant, (the reply is that) it must be so because of the definite statement (that the Self alone existed in the beginning).
Shloka 19
ॐ कार्याख्यानादपूर्वम् ॐ ॥ ३.३.१९॥
ॐ karyakhyanadapurvam ॐ || 3.3.19||
Since acamana is mentioned as a duty already recognized, it occurs (in the Upanishad) in connection with a fresh injunction (of meditation on Prana).
Shloka 20
ॐ समान एवञ्चाभेदात् ॐ ॥ ३.३.२०॥
ॐ samana evañcabhedat ॐ || 3.3.20||
(The meditations) in the same branch are similarly the same (and their traits are to be combined) because of the non-difference of the object.
Shloka 21
ॐ संबन्धादेवमन्यत्रापि ॐ ॥ ३.३.२१॥
ॐ sambandhadevamanyatrapi ॐ || 3.3.21||
Elsewhere also (in the case of meditation on Satya-Brahman), (the attributes have to be combined) as here (in the case of Sandilya-Vidya), on account of the very fact of connection (with the same object of meditation).
Shloka 22
ॐ न वा विशेषात् ॐ ॥ ३.३.२२॥
ॐ na va visesat ॐ || 3.3.22||
Rather they are not to be combined on account of a distinction.
Shloka 23
ॐ दर्शयति च ॐ ॥ ३.३.२३॥
ॐ darsayati ca ॐ || 3.3.23||
The scripture also indicates the same thing.
Shloka 24
ॐ सम्भृतिद्युव्याप्त्यपि चातः ॐ ॥ ३.३.२४॥
ॐ sambhrtidyuvyaptyapi catah ॐ || 3.3.24||
And (the attributes of Brahman such as) possession of unchallenged powers and pervasion of heaven are also not to be added to other meditations for the same reason.
Shloka 25
ॐ पुरुषविद्यायामिव चेतरेषामनाम्नानात् ॐ ॥ ३.३.२५॥
ॐ purusavidyayamiva cetaresamanamnanat ॐ || 3.3.25||
And the characteristics of the Purusha-Vidya are not to be added to the Taittiriyaka because they have not been recited there as it is done in the course of the Purusha-Vidya in other branches.
Shloka 26
ॐ वेधाद्यर्थभेदात् ॐ ॥ ३.३.२६॥
ॐ vedhadyarthabhedat ॐ || 3.3.26||
Piercing etc., are not to be applied in meditation, since (the mantras of piercing etc., are) disparate in purport.
Shloka 27
ॐ हानौ तूपायनशब्दशेषात् कुशाच्छन्दस्स्तुत्युपगानवत् तदुक्तम् ॐ ॥ ३.३.२७॥
ॐ hanau tupayanasabdasesat kusacchandasstutyupaganavat taduktam ॐ || 3.3.27||
But where only the rejection of virtue and vice is spoken of, the reception of these by others has to be inferred, on account of the term reception being a counter-correlative of rejection. And this is on the analogy of kusas, metres, praise and recitation, as has been explained (by Jaimini).
Shloka 28
ॐ साम्पराये तर्तव्याभावात् तथा ह्यन्ये ॐ ॥ ३.३.२८॥
ॐ samparaye tartavyabhavat tatha hyanye ॐ || 3.3.28||
(A man of knowledge gets rid of virtue and vice) at the time of death, since nothing remains to be attained. For thus it is that others (ie., the followers of the other branches) state.
Shloka 29
ॐ छन्दत उभयाविरोधात् ॐ ॥ ३.३.२९॥
ॐ chandata ubhayavirodhat ॐ || 3.3.29||
As there is no conflict between the two ( cause and effect) on the admission that destruction results from voluntary effort, (therefore such effort must take place before death).
Shloka 30
ॐ गतेरर्थवत्त्वमुभयथाऽन्यथा हि विरोधः ॐ ॥ ३.३.३०॥
ॐ gaterarthavattvamubhayatha'nyatha hi virodhah ॐ || 3.3.30||
The soul's course after death must have purposefulness in two ways, for else it will lead to contradiction.
Shloka 31
ॐ उपपन्नस्तल्लक्षणार्थोपलब्धेः लोकवत् ॐ ॥ ३.३.३१॥
ॐ upapannastallaksanarthopalabdheh lokavat ॐ || 3.3.31||
This (differentiation) is reasonable, for facts indicative of a soul's journey are met with (in the case of meditation on the qualified Brahman alone), just as (much as such a difference is) met with in common life.
Shloka 32
ॐ अनियमः सर्वेषामविरोधश्शब्दानुमानाभ्याम् ॐ ॥ ३.३.३२॥
ॐ aniyamah sarvesamavirodhas sabdanumanabhyam ॐ || 3.3.32||
(The journey of the souls along the path of the gods is) not restricted (to any particular meditation). It applies to all meditations (on the qualified Brahman). This involves no contradiction as is known from Upanishadic and Smriti texts
Shloka 33
ॐ यावदधिकारमवस्थितिराधिकारिकाणाम् ॐ ॥ ३.३.३३॥
ॐ yavadadhikaramavasthitiradhikarikanam ॐ || 3.3.33||
Those who have a mission to fulfil continue in the corporeal state as long as the mission demands it.
Shloka 34
ॐ अक्षरधियां त्वविरोधः सामान्यतद्भावाभ्यामौपसदवत्तदुक्तम् ॐ ॥ ३.३.३४॥
ॐ aksaradhiyam tvavirodhah samanyatadbhavabhyamaupasadavattaduktam ॐ || 3.3.34||
All the (negative) conceptions of the Immutable are to be combined, since the process of presentation is similar and the object dealt with is the same. This is just as it is in the case of the Upasad sacrifice, as has been shown by Jaimini.
Shloka 35
ॐ इयदामननात् ॐ ॥ ३.३.३५॥
ॐ iyadamananat ॐ || 3.3.35||
The conceptions (in the Mundaka and Svetasvatara on the one hand and Katha on the other) are the same, on account of the mention of a particular limit.
Shloka 36
ॐ अन्तरा भूतग्रामवदिति चेत् तदुक्तम् ॐ ॥ ३.३.३६॥
ॐ antara bhutagramavaditi cet taduktam ॐ || 3.3.36||
(The conception of the Self is the same in Brihadaranyaka,, since) one's own Self is declared to be the inmost of all as in the case of the aggregate of elements.
Shloka 37
ॐ अन्यथा भेदानुपपत्तिरितिचेन्नोपदेशवत् ॐ ॥ ३.३.३७॥
ॐ anyatha bhedanupapattiriticennopadesavat ॐ || 3.3.37||
If it be argued that unless difference be admitted the separate statements become illogical, the reply is that this is not so, for it can be like another instruction of this kind
Shloka 38
ॐ व्यतिहारो विशिंषन्ति हीतरव्रत् ॐ ॥ ३.३.३८॥
ॐ vyatiharo visimsanti hitaravrat ॐ || 3.3.38||
There should be a reciprocal interchange as in the case of other traits; for so the readers (of the scriptures) recite distinctly.
Shloka 39
ॐ सैव हि सत्यादयः ॐ ॥ ३.३.३९॥
ॐ saiva hi satyadayah ॐ || 3.3.39||
Since the same Satya-Vidya is taught in both the places (of the Brihadaranyaka Upanishad), therefore traits like Satya have to be combined.
Shloka 40
ॐ कामादितरत्र तत्र च आयतनादिभ्यः ॐ ॥ ३.३.४०॥
ॐ kamaditaratra tatra ca ayatanadibhyah ॐ || 3.3.40||
Traits like (true) desire etc., (mentioned in the Chandogya) are to be added to the other (Brihadaranyaka) and those mentioned there are to be added here, because of the sameness of abode.
Shloka 41
ॐ आदारादलोपः ॐ ॥ ३.३.४१॥
ॐ adaradalopah ॐ || 3.3.41||
There can be no omission (of the performance of the Agnihotra to Prana) on account of the respect shown (in the Upanishad).
Shloka 42
ॐ उपस्थितेस्तद्वचनात् ॐ ॥ ३.३.४२॥
ॐ upasthitestadvacanat ॐ || 3.3.42||
The Agnihotra is to be performed from that (food) itself when it is present, for such is the declaration (of the Upanishad).
Shloka 43
ॐ तन्निर्धारणार्थनियमस्तद्दृष्टेर्पृथग्ध्यप्रतिबन्धः फलम् ॐ ॥ ३.३.४३॥
ॐ tannirdharanarthaniyamastaddrsterprthagdhyapratibandhah phalam ॐ || 3.3.43||
There is no obligatory rule about that (ie., the meditations becoming connected always with rites), for that is obvious from the Upanishad, inasmuch as a meditation has a separate result, consisting in the elimination of hindrance to a rite.
Shloka 44
ॐ प्रदानवदेव हि तदुक्तम् ॐ ॥ ३.३.४४॥
ॐ pradanavadeva hi taduktam ॐ || 3.3.44||
(The meditations on Prana and Vayu or Air are to be kept apart) exactly as in the case of offerings, as that has been stated by Jaimini.
Shloka 45
ॐ लिङ्गभूयस्त्वात्तद्धि बलीयस्तदपि ॐ ॥ ३.३.४५॥
ॐ liṅgabhuyastvattaddhi baliyastadapi ॐ || 3.3.45||
The fires (of the mind, speech, etc., of Agni-rahasya) do not form parts of any rite, on account of the abundance of indicatory marks; for these marks are stronger than the context. That also was said by Jaimini.
Shloka 46
ॐ पूर्वविकल्पः प्रकरणात्स्यात्क्रियामानसवत् ॐ ॥ ३.३.४६॥
ॐ purvavikalpah prakaranatsyatkriyamanasavat ॐ || 3.3.46||
On the strength of the context, the conceptual fires are to be used alternatively for the actual fire enjoined earlier. They constitute some rite like the imaginary drinking (of Soma juice).
Shloka 47
ॐ अतिदेशाच्च ॐ ॥ ३.३.४७॥
ॐ atidesacca ॐ || 3.3.47||
And (this conclusion is supported) by the fact of extended application.
Shloka 48
ॐ विद्यैव तु निर्धारणात् ॐ ॥ ३.३.४८॥
ॐ vidyaiva tu nirdharanat ॐ || 3.3.48||
The fires rather constitute only a meditation, for so it is determined (in the Vedas).
Shloka 49
ॐ दर्शनाच्च ॐ ॥ ३.३.४९॥
ॐ darsanacca ॐ || 3.3.49||
Shloka 50
ॐ श्रुत्यादिबलीयस्त्वाच्च न बाधः ॐ ॥ ३.३.५०॥
ॐ srutyadibaliyastvacca na badhah ॐ || 3.3.50||
And owing to the indicatory mark met with.
Shloka 51
ॐ अनुबन्धादिभ्यः ॐ ॥ ३.३.५१॥
ॐ anubandhadibhyah ॐ || 3.3.51||
Moreover, the view (that the fires constitute a meditation) cannot be set aside owing to the greater authority of express statement etc.
Shloka 52
ॐ प्रज्ञान्तरपृथक्त्ववद्दृष्टिश्च तदुक्तम् ॐ ॥ ३.३.५२॥
ॐ prajñantaraprthaktvavaddrstisca taduktam ॐ || 3.3.52||
On account of being linked up with the mind and such other reasons, the mental fires are independent even as other meditations are. And it is seen that the sacrifices are treated as independent (irrespective of their context), as was pointed out by Jaimini
Shloka 53
ॐ न सामान्यादप्युपलब्धेर्मृत्युवन्नहि लोकापत्तिः ॐ ॥ ३.३.५३॥
ॐ na samanyadapyupalabdhermrtyuvannahi lokapattih ॐ || 3.3.53||
Not even on the ground of similarity can the mental fires become subservient to rites, since they are noticed to serve human needs, just as it is in the case of death; for the world does not become fire just because of a similarity.
Shloka 54
ॐ परेण च शब्दस्य ताद्विध्यं भूयस्त्वात्त्वनुबन्धः ॐ ॥ ३.३.५४॥
ॐ parena ca sabdasya tadvidhyam bhuyastvattvanubandhah ॐ || 3.3.54||
From the subsequent Brahmana text also it is known that the scripture has that (prescription of a meditation) in view; but the connection with fire occurs because of the abundance of the attributes of fire that have to be imagined here.
Shloka 55
ॐ एक आत्मनः शरीरे भावात् ॐ ॥ ३.३.५५॥
ॐ eka atmanah sarire bhavat ॐ || 3.3.55||
Some deny the existence of the soul, its existence being dependent on the existence of the body.
Shloka 56
ॐ व्यतिरेकस्तद्भावभावित्वान्न तूपलब्धिवत् ॐ ॥ ३.३.५६॥
ॐ vyatirekastadbhavabhavitvanna tupalabdhivat ॐ || 3.3.56||
But this is not so; there is a distinction (between the soul and the body) because consciousness may not exist even when the body exists, as it is in the case of perception.
Shloka 57
ॐ अङ्गावबद्धास्तु न शाखासु हि प्रतिवेदम् ॐ ॥ ३.३.५७॥
ॐ aṅgavabaddhastu na sakhasu hi prativedam ॐ || 3.3.57||
But the meditations connected with the accessories of rites are not to be confined to the branches of the Vedas in which they obtain, for they are to be adopted in all the (branches of the) Vedas.
Shloka 58
ॐ मन्त्रादिवद्वाऽविरोधः ॐ ॥ ३.३.५८॥
ॐ mantradivadva'virodhah ॐ || 3.3.58||
Or rather (they are to be adopted in other branches) like the mantas; (and thus) there is no contradiction.
Shloka 59
ॐ भूम्नः क्रतुवज्ज्यायस्त्वं तथा च दर्शयति ॐ ॥ ३.३.५९॥
ॐ bhumnah kratuvajjyayastvam tatha ca darsayati ॐ || 3.3.59||
The meditation on the whole is of greater importance just as in the case of sacrifices. For so the Upanishad shows
Shloka 60
ॐ नानाशब्दादिभेदात् ॐ ॥ ३.३.६०॥
ॐ nanasabdadibhedat ॐ || 3.3.60||
The meditations are different when there is a difference in terminology etc.
Shloka 61
ॐ विकल्पो विशिष्टफलत्वात् ॐ ॥ ३.३.६१॥
ॐ vikalpo visistaphalatvat ॐ || 3.3.61||
Any one meditation (can be accepted as) an alternative for other meditations, because their result is the same.
Shloka 62
ॐ काम्यास्तु यथाकामं समुच्चीयेरन्न वा पूर्वहेत्वभावात् ॐ ॥ ३.३.६२॥
ॐ kamyastu yathakamam samucciyeranna va purvahetvabhavat ॐ || 3.3.62||
As for the meditations (based on symbols and) undertaken for fulfilment of worldly desires, they may be either combined or not combined according to one's option, since the previous reason (of sameness of result) does not exist.
Shloka 63
ॐ अङ्गेषु यथाश्रयभावः ॐ ॥ ३.३.६३॥
ॐ aṅgesu yathasrayabhavah ॐ || 3.3.63||
In the case of the meditations based on the subsidiaries (of rites), their position is the same as of their bases.
Shloka 64
ॐ शिष्टेश्च ॐ ॥ ३.३.६४॥
ॐ sistesca ॐ || 3.3.64||
(The meditations are to be combined), also because they are enjoined (in the Vedas).
Shloka 65
ॐ समाहारात् ॐ ॥ ३.३.६५॥
ॐ samaharat ॐ || 3.3.65||
(The meditations are to be combined) because of the (indicatory mark of the) rectification (of one with the help of another).
Shloka 66
ॐ गुणसाधारण्यश्रुतेश्च ॐ ॥ ३.३.६६॥
ॐ gunasadharanyasrutesca ॐ || 3.3.66||
And from the Upanishadic declaration that Om, which is a accessory of the Vedic rites is common to all the Vedas,
Shloka 67
ॐ न वा तत्सहभावश्रुतेः ॐ ॥ ३.३.६७॥
ॐ na va tatsahabhavasruteh ॐ || 3.3.67||
(The meditations are) rather not to be combined, since the Upanishads do not declare this.
Shloka 68
ॐ दर्शनाच्च ॐ ॥ ३.३.६८॥
ॐ darsanacca ॐ || 3.3.68||
And (there is no obligation about combination) since the Upanishad shows (contrariwise).
Adhyaya Begins
तृतीयाध्यायस्य तृतीयः पादः समाप्तः
trtiyadhyayasya trtiyah padah samaptah
Thus ends the 3rd padaha of the 3rd adhyaya of the holy brahma sutras.

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