ॐ पुरुषार्थोऽतः शब्दादिति बादरायणः ॐ ॥ ३.४.१॥
ॐ purusartho'tah sabdaditi badarayanah ॐ || 3.4.1||
ॐ शेषत्वात्पुरुषार्थवादो यथाऽन्येष्विति जैमिनिः ॐ ॥ ३.४.२॥
ॐ sesatvatpurusarthavado yatha'nyesviti jaiminih ॐ || 3.4.2||
ॐ आचारदर्शनात् ॐ ॥ ३.४.३॥
ॐ acaradarsanat ॐ || 3.4.3||
ॐ तच्छ्रुतेः ॐ ॥ ३.४.४॥
ॐ tacchruteh ॐ || 3.4.4||
ॐ समन्वारम्भणात् ॐ ॥ ३.४.५॥
ॐ samanvarambhanat ॐ || 3.4.5||
ॐ तद्वतो विधानात् ॐ ॥ ३.४.६॥
ॐ tadvato vidhanat ॐ || 3.4.6||
ॐ नियमाच्च ॐ ॥ ३.४.७॥
ॐ niyamacca ॐ || 3.4.7||
ॐ अधिकोपदेशात्तु बादरायणस्यैवं तद्दर्शनात् ॐ ॥ ३.४.८॥
ॐ adhikopadesattu badarayanasyaivam taddarsanat ॐ || 3.4.8||
ॐ तुल्यं तु दर्शनम् ॐ ॥ ३.४.९॥
ॐ tulyam tu darsanam ॐ || 3.4.9||
ॐ असार्वत्रिकी ॐ ॥ ३.४.१०॥
ॐ asarvatriki ॐ || 3.4.10||
ॐ विभागः शतवत् ॐ ॥ ३.४.११॥
ॐ vibhagah satavat ॐ || 3.4.11||
ॐ अध्ययनमात्रवतः ॐ ॥ ३.४.१२॥
ॐ adhyayanamatravatah ॐ || 3.4.12||
ॐ नाविशेषात् ॐ ॥ ३.४.१३॥
ॐ navisesat ॐ || 3.4.13||
ॐ स्तुतयेऽनुमतिर्वा ॐ ॥ ३.४.१४॥
ॐ stutaye'numatirva ॐ || 3.4.14||
ॐ कामकारेण चैके ॐ ॥ ३.४.१५॥
ॐ kamakarena caike ॐ || 3.4.15||
ॐ उपमर्दं च ॐ ॥ ३.४.१६॥
ॐ upamardam ca ॐ || 3.4.16||
ॐ ऊर्ध्वरेतस्सु च शब्दे हि ॐ ॥ ३.४.१७॥
ॐ urdhvaretassu ca sabde hi ॐ || 3.4.17||
ॐ परामर्शं जैमिनिरचोदना चापवदिति हि ॐ ॥ ३.४.१८॥
ॐ paramarsam jaiminiracodana capavaditi hi ॐ || 3.4.18||
ॐ अनुष्ठेयं बादरायणः साम्यश्रुतेः ॐ ॥ ३.४.१९॥
ॐ anustheyam badarayanah samyasruteh ॐ || 3.4.19||
ॐ विधिर्वा धारणवत् ॐ ॥ ३.४.२०॥
ॐ vidhirva dharanavat ॐ || 3.4.20||
ॐ स्तुतिमात्रमुपादानादिति चेन्नापूर्वत्वात् ॐ ॥ ३.४.२१॥
ॐ stutimatramupadanaditi cennapurvatvat ॐ || 3.4.21||
ॐ भावशब्दाच्च ॐ ॥ ३.४.२२॥
ॐ bhavasabdacca ॐ || 3.4.22||
ॐ पारिप्लवार्था इति चेन्न विशेषितत्वात् ॐ ॥ ३.४.२३॥
ॐ pariplavartha iti cenna visesitatvat ॐ || 3.4.23||
ॐ तथा चैकवाक्योपबन्धात् ॐ ॥ ३.४.२४॥
ॐ tatha caikavakyopabandhat ॐ || 3.4.24||
ॐ अत एव चाग्नीन्धनाद्यनपेक्षा ॐ ॥ ३.४.२५॥
ॐ ata eva cagnindhanadyanapeksa ॐ || 3.4.25||
ॐ सर्वापेक्षा च यज्ञादिश्रुतेः अश्ववत् ॐ ॥ ३.४.२६॥
ॐ sarvapeksa ca yajñadisruteh asvavat ॐ || 3.4.26||
ॐ शमदमाद्युपेतः स्यात्तथाऽपि तु तद्विधेस्तदङ्गतया तेषामवश्यानुष्ठेयत्वात् ॐ ॥ ३.४.२७॥
ॐ samadamadyupetah syattatha'pi tu tadvidhestadaṅgataya tesamavasyanustheyatvat ॐ || 3.4.27||
ॐ सर्वान्नानुमतिश्च प्राणात्यये तद्दर्शनात् ॐ ॥ ३.४.२८॥
ॐ sarvannanumatisca pranatyaye taddarsanat ॐ || 3.4.28||
ॐ अबाधाच्च ॐ ॥ ३.४.२९॥
ॐ abadhacca ॐ || 3.4.29||
ॐ अपि स्मर्यते ॐ ॥ ३.४.३०॥
ॐ api smaryate ॐ || 3.4.30||
ॐ शब्दश्चातोऽकामचारे ॐ ॥ ३.४.३१॥
ॐ sabdascato'kamacare ॐ || 3.4.31||
ॐ विहितत्वाच्चाश्रमकर्मापि ॐ ॥ ३.४.३२॥
ॐ vihitatvaccasramakarmapi ॐ || 3.4.32||
ॐ सहकारित्वेन च ॐ ॥ ३.४.३३॥
ॐ sahakaritvena ca ॐ || 3.4.33||
ॐ सर्वथापि तु त एवोभयलिङ्गात् ॐ ॥ ३.४.३४॥
ॐ sarvathapi tu ta evobhayaliṅgat ॐ || 3.4.34||
ॐ अनभिभवं च दर्शयति ॐ ॥ ३.४.३५॥
ॐ anabhibhavam ca darsayati ॐ || 3.4.35||
ॐ अन्तरा चापि तु तद्दृष्टेः ॐ ॥ ३.४.३६॥
ॐ antara capi tu taddrsteh ॐ || 3.4.36||
ॐ अपि स्मर्यते ॐ ॥ ३.४.३७॥
ॐ api smaryate ॐ || 3.4.37||
ॐ विशेषणानुग्रहं च ॐ ॥ ३.४.३८॥
ॐ visesananugraham ca ॐ || 3.4.38||
ॐ अतस्त्वितरज्ज्यायो लिङ्गाच्च ॐ ॥ ३.४.३९॥
ॐ atastvitarajjyayo liṅgacca ॐ || 3.4.39||
ॐ तद्भूतस्य तु तद्भावो जैमिनेरपि नियमातद्रूपाऽभावेभ्यः ॐ ॥ ३.४.४०॥
ॐ tadbhutasya tu tadbhavo jaiminerapi niyamatadrupa'bhavebhyah ॐ || 3.4.40||
ॐ न चाधिकारिकमपि पतनानुमानात्तदयोगात् ॐ ॥ ३.४.४१॥
ॐ na cadhikarikamapi patananumanattadayogat ॐ || 3.4.41||
ॐ उपपूर्वमपीत्येके भावशमनवत्तदुक्तम् ॐ ॥ ३.४.४२॥
ॐ upapurvamapityeke bhavasamanavattaduktam ॐ || 3.4.42||
ॐ बहिस्तूभयथापि स्मृतेराचाराच्च ॐ ॥ ३.४.४३॥
ॐ bahistubhayathapi smrteracaracca ॐ || 3.4.43||
ॐ स्वामिनः श्रुतेरित्यात्रेयः ॐ ॥ ३.४.४४॥
ॐ svaminah sruterityatreyah ॐ || 3.4.44||
ॐ आर्त्विज्यमित्यौडुलोमिः तस्मै हि परिक्रियते ॐ ॥ ३.४.४५॥
ॐ artvijyamityauḍulomih tasmai hi parikriyate ॐ || 3.4.45||
ॐ सहकार्यन्तरविधिः पक्षेण तृतीयं तद्वतो विद्यादिवत् ॐ ॥ ३.४.४६॥
ॐ sahakaryantaravidhih paksena trtiyam tadvato vidyadivat ॐ || 3.4.46||
ॐ कृत्स्नभावात्तु गृहिणोपसंहारः ॐ ॥ ३.४.४७॥
ॐ krtsnabhavattu grhinopasamharah ॐ || 3.4.47||
ॐ मौनवदितरेषामप्युपदेशात् ॐ ॥ ३.४.४८॥
ॐ maunavaditaresamapyupadesat ॐ || 3.4.48||
ॐ अनाविष्कुर्वन्नन्वयात् ॐ ॥ ३.४.४९॥
ॐ anaviskurvannanvayat ॐ || 3.4.49||
ॐ ऐहिकमप्रस्तुतप्रतिबन्धे तद्दर्शनात् ॐ ॥ ३.४.५०॥
ॐ aihikamaprastutapratibandhe taddarsanat ॐ || 3.4.50||
ॐ एवं मुक्तिफलानियमस्तदवस्थावधृतेस्तदवस्थावधृतेः ॐ ॥ ३.४.५१॥
ॐ evam muktiphalaniyamastadavasthavadhrtestadavasthavadhrteh ॐ || 3.4.51||
तृतीयाध्यायस्य चतुर्थः पादः समाप्तः
trtiyadhyayasya caturthah padah samaptah
॥ इति तृतीयोऽध्यायः॥
|| iti trtiyo'dhyayah||
ॐ पुरुषार्थोऽतः शब्दादिति बादरायणः ॐ ॥ ३.४.१॥
ॐ purusartho'tah sabdaditi badarayanah ॐ || 3.4.1||
Badarayana thinks that liberation results from this (knowledge of the Self), (as presented in the Upanishads), because the Vedic texts declare so.
ॐ शेषत्वात्पुरुषार्थवादो यथाऽन्येष्विति जैमिनिः ॐ ॥ ३.४.२॥
ॐ sesatvatpurusarthavado yatha'nyesviti jaiminih ॐ || 3.4.2||
Jaimini thinks that since the Self holds a subservient position in rites etc., the mention of the result of knowledge is (merely) in glorification of the agent, as is the case elsewhere.
ॐ आचारदर्शनात् ॐ ॥ ३.४.३॥
ॐ acaradarsanat ॐ || 3.4.3||
This is confirmed) on the strength of what is revealed about the behaviour (of the knowers of Brahman).
ॐ तच्छ्रुतेः ॐ ॥ ३.४.४॥
ॐ tacchruteh ॐ || 3.4.4||
(This is so) because the Upanishad declares this.
ॐ समन्वारम्भणात् ॐ ॥ ३.४.५॥
ॐ samanvarambhanat ॐ || 3.4.5||
(This is so), because both knowledge and work follow the Self (when it transmigrates).
ॐ तद्वतो विधानात् ॐ ॥ ३.४.६॥
ॐ tadvato vidhanat ॐ || 3.4.6||
And this is so) because rites are enjoined for one who is possessed of that (knowledge of the Vedas).
ॐ नियमाच्च ॐ ॥ ३.४.७॥
ॐ niyamacca ॐ || 3.4.7||
And (this follows) from the restrictive texts.
ॐ अधिकोपदेशात्तु बादरायणस्यैवं तद्दर्शनात् ॐ ॥ ३.४.८॥
ॐ adhikopadesattu badarayanasyaivam taddarsanat ॐ || 3.4.8||
But Badarayana's view stands unshaken because of the instruction that the supreme Self is even greater (than the agent); for so it is revealed (by the Upanishads).
ॐ तुल्यं तु दर्शनम् ॐ ॥ ३.४.९॥
ॐ tulyam tu darsanam ॐ || 3.4.9||
But the Upanishadic declaration (of conduct) is equally in evidence (proving that knowledge is not subservient to religious acts).
ॐ असार्वत्रिकी ॐ ॥ ३.४.१०॥
ॐ asarvatriki ॐ || 3.4.10||
The declaration is not universal.
ॐ विभागः शतवत् ॐ ॥ ३.४.११॥
ॐ vibhagah satavat ॐ || 3.4.11||
Knowledge and action are to be divided like a hundred things.
ॐ अध्ययनमात्रवतः ॐ ॥ ३.४.१२॥
ॐ adhyayanamatravatah ॐ || 3.4.12||
(Engagements in religious actions is prescribed) for him only who has merely recited the Vedas.
ॐ नाविशेषात् ॐ ॥ ३.४.१३॥
ॐ navisesat ॐ || 3.4.13||
(The restrictive texts) do not apply (to the man of knowledge), since the restrictions is made without any specification.
ॐ स्तुतयेऽनुमतिर्वा ॐ ॥ ३.४.१४॥
ॐ stutaye'numatirva ॐ || 3.4.14||
Or rather the consent (accorded) for doing religious acts is meant for the glorification of knowledge.
ॐ कामकारेण चैके ॐ ॥ ३.४.१५॥
ॐ kamakarena caike ॐ || 3.4.15||
Moreover, some refrain from (religious) work according to personal predilection.
ॐ उपमर्दं च ॐ ॥ ३.४.१६॥
ॐ upamardam ca ॐ || 3.4.16||
Moreover, (from knowledge comes) the destruction (of the whole world).
ॐ ऊर्ध्वरेतस्सु च शब्दे हि ॐ ॥ ३.४.१७॥
ॐ urdhvaretassu ca sabde hi ॐ || 3.4.17||
And knowledge belongs to the monks, for they are met with in the Vedas.
ॐ परामर्शं जैमिनिरचोदना चापवदिति हि ॐ ॥ ३.४.१८॥
ॐ paramarsam jaiminiracodana capavaditi hi ॐ || 3.4.18||
Jaimini thinks that to be an allusion to other stages and no injunction; and (this is so) since the scripture condemns them
ॐ अनुष्ठेयं बादरायणः साम्यश्रुतेः ॐ ॥ ३.४.१९॥
ॐ anustheyam badarayanah samyasruteh ॐ || 3.4.19||
Badarayana thinks that the other orders of life are also to be observed, since Vedic texts speak equally of all the stages of life.
ॐ विधिर्वा धारणवत् ॐ ॥ ३.४.२०॥
ॐ vidhirva dharanavat ॐ || 3.4.20||
Or rather it is an injunction as in the case of holding the sacrificial fuel.
ॐ स्तुतिमात्रमुपादानादिति चेन्नापूर्वत्वात् ॐ ॥ ३.४.२१॥
ॐ stutimatramupadanaditi cennapurvatvat ॐ || 3.4.21||
If it be contended that texts (about Udgitha etc.) are merely eulogistic, because of having been accepted as subservient to ritual acts, then not so, because of the extra-ordinariness (of the texts).
ॐ भावशब्दाच्च ॐ ॥ ३.४.२२॥
ॐ bhavasabdacca ॐ || 3.4.22||
Moreover, (there must be injunctions) on account of the occurrence of words having an injunctional meaning
ॐ पारिप्लवार्था इति चेन्न विशेषितत्वात् ॐ ॥ ३.४.२३॥
ॐ pariplavartha iti cenna visesitatvat ॐ || 3.4.23||
If it be argued that they (the Upanishadic stories) are meant for the (ritualistic application called) Pariplava, (we say) that this not so, on account of the stories for the Pariplava having been specified.
ॐ तथा चैकवाक्योपबन्धात् ॐ ॥ ३.४.२४॥
ॐ tatha caikavakyopabandhat ॐ || 3.4.24||
And because (the stories) become connected (with meditations) through unity of idea in that way, (therefore they are meant for illuminating the proximate knowledge).
ॐ अत एव चाग्नीन्धनाद्यनपेक्षा ॐ ॥ ३.४.२५॥
ॐ ata eva cagnindhanadyanapeksa ॐ || 3.4.25||
For that very reason again, (the Sannyasin has) no need of "lightning fire", and such other rites.
ॐ सर्वापेक्षा च यज्ञादिश्रुतेः अश्ववत् ॐ ॥ ३.४.२६॥
ॐ sarvapeksa ca yajñadisruteh asvavat ॐ || 3.4.26||
On the strength of the Upanishadic sanction of sacrifices etc., all religious activities as well are necessary. This is the same as in the case of a horse (in matters of its adequacy).
ॐ शमदमाद्युपेतः स्यात्तथाऽपि तु तद्विधेस्तदङ्गतया तेषामवश्यानुष्ठेयत्वात् ॐ ॥ ३.४.२७॥
ॐ samadamadyupetah syattatha'pi tu tadvidhestadaṅgataya tesamavasyanustheyatvat ॐ || 3.4.27||
(Even though there be no injunction about sacrifices etc.,), still one must be endowed with self-control and the like, since these are enjoined as subsidiaries of knowledge; and hence have to be practised as a matter of course.
ॐ सर्वान्नानुमतिश्च प्राणात्यये तद्दर्शनात् ॐ ॥ ३.४.२८॥
ॐ sarvannanumatisca pranatyaye taddarsanat ॐ || 3.4.28||
All kinds of food are permitted only when life is in danger; for so it is revealed.
ॐ अबाधाच्च ॐ ॥ ३.४.२९॥
ॐ abadhacca ॐ || 3.4.29||
And (this should be the interpretation) so that the scriptures (about permissible and forbidden food) may not be contradicted.
ॐ अपि स्मर्यते ॐ ॥ ३.४.३०॥
ॐ api smaryate ॐ || 3.4.30||
Moreover, the Smritis support this view.
ॐ शब्दश्चातोऽकामचारे ॐ ॥ ३.४.३१॥
ॐ sabdascato'kamacare ॐ || 3.4.31||
Hence also occur the scriptural texts prohibiting license.
ॐ विहितत्वाच्चाश्रमकर्मापि ॐ ॥ ३.४.३२॥
ॐ vihitatvaccasramakarmapi ॐ || 3.4.32||
At the same time the duties of the orders of life are to be performed (by one who does not want liberation), since these have been enjoined.
ॐ सहकारित्वेन च ॐ ॥ ३.४.३३॥
ॐ sahakaritvena ca ॐ || 3.4.33||
And (these have to be performed, since these are enjoined as) being jointly the generators of knowledge.
ॐ सर्वथापि तु त एवोभयलिङ्गात् ॐ ॥ ३.४.३४॥
ॐ sarvathapi tu ta evobhayaliṅgat ॐ || 3.4.34||
Considered either way, however, the very same religious duties are meant for performance, because of the indicatory marks of both kinds.
ॐ अनभिभवं च दर्शयति ॐ ॥ ३.४.३५॥
ॐ anabhibhavam ca darsayati ॐ || 3.4.35||
The Vedas also show that one (equipped with Brahmacharya etc.,) is not overpowered.
ॐ अन्तरा चापि तु तद्दृष्टेः ॐ ॥ ३.४.३६॥
ॐ antara capi tu taddrsteh ॐ || 3.4.36||
As a matter of fact, a person standing in between two stages is also entitled, such cases being met with (in the Upanishads).
ॐ अपि स्मर्यते ॐ ॥ ३.४.३७॥
ॐ api smaryate ॐ || 3.4.37||
Moreover, the Smritis also mention this fact.
ॐ विशेषणानुग्रहं च ॐ ॥ ३.४.३८॥
ॐ visesananugraham ca ॐ || 3.4.38||
And (in their case) there can be the favour of special factors (like Japa etc.,).
ॐ अतस्त्वितरज्ज्यायो लिङ्गाच्च ॐ ॥ ३.४.३९॥
ॐ atastvitarajjyayo liṅgacca ॐ || 3.4.39||
But as compared with this, the other one is better, because of indicatory sign (in the Upanishad and Smritis) as well.
ॐ तद्भूतस्य तु तद्भावो जैमिनेरपि नियमातद्रूपाऽभावेभ्यः ॐ ॥ ३.४.४०॥
ॐ tadbhutasya tu tadbhavo jaiminerapi niyamatadrupa'bhavebhyah ॐ || 3.4.40||
But for one who has become so, there can be no reversion from it, on account of restriction, absence of text sanctioning reversion and absence of good precedence. This is the view of Jaimini as well.
ॐ न चाधिकारिकमपि पतनानुमानात्तदयोगात् ॐ ॥ ३.४.४१॥
ॐ na cadhikarikamapi patananumanattadayogat ॐ || 3.4.41||
And even an expiation is not available for him, since his fall is known from the Smriti to be irremediable and he has no connection with it.
ॐ उपपूर्वमपीत्येके भावशमनवत्तदुक्तम् ॐ ॥ ३.४.४२॥
ॐ upapurvamapityeke bhavasamanavattaduktam ॐ || 3.4.42||
Some, however, consider this to be a minor sin and concede expiation as in a case of eating forbidden food. So it is explained by Jaimini.
ॐ बहिस्तूभयथापि स्मृतेराचाराच्च ॐ ॥ ३.४.४३॥
ॐ bahistubhayathapi smrteracaracca ॐ || 3.4.43||
Whether their transgression constitutes a major or a minor sin), they are to be kept outside in either case in accordance with Smriti texts and behaviour of good people.
ॐ स्वामिनः श्रुतेरित्यात्रेयः ॐ ॥ ३.४.४४॥
ॐ svaminah sruterityatreyah ॐ || 3.4.44||
ॐ आर्त्विज्यमित्यौडुलोमिः तस्मै हि परिक्रियते ॐ ॥ ३.४.४५॥
ॐ artvijyamityauḍulomih tasmai hi parikriyate ॐ || 3.4.45||
The teacher Atreya thinks that the agentship for meditation belongs to the master of the sacrifice, since the Upanishads mention their results.
ॐ सहकार्यन्तरविधिः पक्षेण तृतीयं तद्वतो विद्यादिवत् ॐ ॥ ३.४.४६॥
ॐ sahakaryantaravidhih paksena trtiyam tadvato vidyadivat ॐ || 3.4.46||
In case of a partial application to knowledge by one possessed of (imperfect) knowledge, an injunction is implied in another auxiliary which is the third; this is like the main injunction being applied to the subsidiary acts.
ॐ कृत्स्नभावात्तु गृहिणोपसंहारः ॐ ॥ ३.४.४७॥
ॐ krtsnabhavattu grhinopasamharah ॐ || 3.4.47||
But the conclusion is made (in the Chandogya Upanishad) with the householder, since he has an all-inclusive life.
ॐ मौनवदितरेषामप्युपदेशात् ॐ ॥ ३.४.४८॥
ॐ maunavaditaresamapyupadesat ॐ || 3.4.48||
Since there is injunction even about the others, just as much as of meditativeness.
ॐ अनाविष्कुर्वन्नन्वयात् ॐ ॥ ३.४.४९॥
ॐ anaviskurvannanvayat ॐ || 3.4.49||
(The word 'balya' in the Brihadaranyaka means that a man of enlightenment should behave like a child) without displaying his parts, for so it fits in with the context.
ॐ ऐहिकमप्रस्तुतप्रतिबन्धे तद्दर्शनात् ॐ ॥ ३.४.५०॥
ॐ aihikamaprastutapratibandhe taddarsanat ॐ || 3.4.50||
The generation of knowledge takes place even in this life if there is no obstruction to the means adopted. For this is what is revealed (by the Upanishads).
ॐ एवं मुक्तिफलानियमस्तदवस्थावधृतेस्तदवस्थावधृतेः ॐ ॥ ३.४.५१॥
ॐ evam muktiphalaniyamastadavasthavadhrtestadavasthavadhrteh ॐ || 3.4.51||
There is no rule of this kind with regard to the result called liberation, because that state has been definitely determined (to be the same), because that state has been definitely determined (to be the same).
तृतीयाध्यायस्य चतुर्थः पादः समाप्तः
trtiyadhyayasya caturthah padah samaptah
Thus ends the 4th padaha of the 3rd adhyaya of the holy brahma sutras.
॥ इति तृतीयोऽध्यायः॥
|| iti trtiyo'dhyayah||
The 3rd adhyaya ends.
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