Adhyāya III · Pāda 2
41 sūtras
- Sūtra 3.2.1In the intermediate place there is (a real) creation ; for (scripture) says (that).Sūtra translation
- Sūtra 3.2.2And some (state the Self to be) the shaper (creator); sons and so on (being the lovely things which he shapes).Sūtra translation
- Sūtra 3.2.3But it (viz. the dream world) is mere illusion (m^yS), on account of its nature not manifesting itself with the totality (of the attributes of reality).Sūtra translation
- Sūtra 3.2.4(Not altogether) for it (the dream) is indicative (of the future), according to 6ruti ; the experts also declare this.Sūtra translationCommentary from Śaṅkara and Madhva only at this sūtra
- Sūtra 3.2.5But by the meditation on the highest that which is hidden (viz. the equality of the Lord and the soul, becomes manifest) ; for from him (the Lord) are its (the soul's) bondage and release.Sūtra translation
- Sūtra 3.2.6Or that (viz. the concealment of the soul’s powers springs) from its connexion with the body.Sūtra translation
- Sūtra 3.2.7The absence of that (i.e. of dreams, i.e. dream- less sleep) takes place in the nd^ls and in the Self according to scriptural statement.Sūtra translation
- Sūtra 3.2.8Hence the awaking from that (viz. Brahman).Sūtra translation
- Sūtra 3.2.9But the same (soul returns from Brahman) ; on account of work, remembrance, text, and precept.Sūtra translation
- Sūtra 3.2.10In him who is senseless (in a swoon, &c.) there is half-union ; on account of this remaining (as the only possible hypothesis).Sūtra translation
- Sūtra 3.2.11Not on account of (difference of) place also twofold characteristics can belong to the highest for everywhere (scripture teaches it to be without any difference).Sūtra translation
- Sūtra 3.2.12If it be objected that it is not so, on account of the difference (taught by the Veda) ; we reply that it is not so on account of the declaration of (Brahman) ^ The limiting adjunct of the crystal, i.e. the red colour of a thing, e.g. a flower with which the crystal is in contact, is as real as the crystal itself; only the effect is an — illusion. But the limiting adjuncts of Brahman are in themselves illusion. ; being not such, with reference to each (declaration of difference).Sūtra translation
- Sūtra 3.2.13Some also (teach) thus.Sūtra translation
- Sūtra 3.2.14For (Brahman) is merely devoid of form, on account of this being the main purport of scripture.Sūtra translation
- Sūtra 3.2.15And as light (assumes forms as it were by its contact with things possessing form, so does Brah- man ;) since (the texts ascribing form to Brahman) are not devoid of meaning.Sūtra translation
- Sūtra 3.2.16And (scripture) declares (Brahman) to consist of that (i.e. intelligence).Sūtra translation
- Sūtra 3.2.17(This scripture) also shows, and it is likewise stated in Smmi.Sūtra translation
- Sūtra 3.2.18For this very reason (there are applied to Brahman) comparisons such as that of the images of the sun and the like.Sūtra translation
- Sūtra 3.2.19But there is no parallelism (of the two things compared), since (in the case of Brahman) there is not apprehended (any separate substance) compar- able to the water.Sūtra translation
- Sūtra 3.2.20Since (the highest Brahman) is inside (of the limiting adjuncts), it participates in their increase and decrease ; owing to the appropriateness (thus resulting) of the two (things compared) it is thus (i.e. the comparison holds good).Sūtra translation
- Sūtra 3.2.21And on account of the declaration (of scripture).Sūtra translationCommentary from Śaṅkara and Madhva only at this sūtra
- Sūtra 3.2.22For (the clause ‘Not so, not so’) denies (of Brahman) the suchness which forms the topic of discussion ; and (the text) enounces something more than that.Sūtra translation
- Sūtra 3.2.23That (Brahman) is unevolved; for (thus scripture) says.Sūtra translation
- Sūtra 3.2.24And in the state of perfect conciliation also (the Yogins apprehend the highest Brahman), according to K^riiti and Smr/ti.Sūtra translation
- Sūtra 3.2.25And as in the case of (physical) light and the like, there is non-distinction (of the two Selfs), the light (i.e. the intelligent Self) (being divided) by its activity ; according to the repeated declarations of scripture.Sūtra translation
- Sūtra 3.2.26Hence (the soul enters into unity) with the infinite (i.e. the highest Self); for this scripture indicates.Sūtra translation
- Sūtra 3.2.27But on account of twofold designation, (the relation of the highest Self to the individual soul has to be viewed) like that of the snake to its coils.Sūtra translation
- Sūtra 3.2.28Or else like that of light to its substratum, both being fire.Sūtra translation
- Sūtra 3.2.29Or else (the relation of the two is to be conceived) in the manner stated above.Sūtra translation
- Sūtra 3.2.30And on account of the denial.Sūtra translation
- Sūtra 3.2.31Beyond (Brahman, there is something) further, on account of the designations of bank, measure, connexion, separation.Sūtra translation
- Sūtra 3.2.32But (Brahman is called a bank &c.) on account of (a certain) equality.Sūtra translation
- Sūtra 3.2.33(The statement as to Brahman having size) subserves the purpose of the mind ; in the manner of the four feet (quarters).Sūtra translation
- Sūtra 3.2.34(The statements concerning connexion and difference) are due to difference of place; in the manner of light and so on.Sūtra translation
- Sūtra 3.2.35And because (only such a connexion) is possible.Sūtra translation
- Sūtra 3.2.36(The same thing follows) from the express denial of other (existences).Sūtra translation
- Sūtra 3.2.37Thereby the omnipresence (of Brahman is established), in accordance with the statements about (Brahman s) extent.Sūtra translation
- Sūtra 3.2.38From him (i.e. the Lord, there comes) the fruit (of works) ; for (that only) is possible.Sūtra translation
- Sūtra 3.2.39And because it is declared by scripture.Sūtra translation
- Sūtra 3.2.40(Paimini (thinks) for the same reasons that religious merit (is what brings about the fruits of actions).Sūtra translation
- Sūtra 3.2.41Badaraya;^a, however, thinks the former (i. e. the Lord, to be the cause of the fruits of action), since he is designated as the cause (of the actions themselves).Sūtra translation