Brahmasuthras : of sri badarayana with short explanation in kannada by a.raa.se(A.R.sethurama rao), translated to english by dr raveendra hosadurga, published by sri shankaralinga prakashana ,bharamasagare ,chithradurga district577519.first edition 1988.i am grateful to author and his family members:

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Sri ganapathi sharada gurubhyo namaha.

Preface:

Upanishaths,bhagavadgitha,and brahmasuthras are pillars of vedantha vision.upaishaths propound jiva brahmaikya.-they are called shruthi prasthana.brahmasuthras are called ‘nyaya prasthana’.githa coming in mahabharatha is called ‘smrithi prasthana’.

As upanishths tell the principles propounded in suthra form(formulas form) ,they are called ‘vedantha suthras’.they are also called shariraka suthras’as they deal with athma in body.as they enquire brahma they are also called’brahma suthras’.

Sri badarayana composed brahmasuthras.he himself is vedavyasa people believe.

Important (ommentariesbhaashyas) are writen by ,shankara,bhaskara,ramanuj

Madhva,yadava prakasha,nimbarka,srikanta,,vallabha,,vijnana bhikshu,neelakanta.

Among them very ancient is bhashya of sri shankaracharya.sfollowing his bhaashya this cmmentary(bhashya) is writen.

Without commentaries (bhaashyas) it is impossible for introduction of suthras. introduction. Nirvisheesha(indiscriminate) brahmajnana is ,upanishaths, commentaries(bhashyas) openion.

Brahmajnana is vasthu thanthra,not purusha thanthra.it is not possible to say brahma experience is not there.

In brahmasuthra of shankara there are 555 formulas(suthras) and 192 adhikaranas.in each there are four chapters with four paadas in each.in each pada one or many adhikaranas having many adhikaranas(topics).

Features of suthras include:

Alpaaksharam asandigdham saaravadvishathoo mukham|

Asthoobhavana vadyam cha suthram suthravidoo viduhu||

Suthrasshould have very less letters,without any confusion in meaning,should have less quantity,should summerise,,should give great vision,should not be deficient with respect to either experience of teaching,should not have repetitions.these are checters of suthras.

It is not easy to understand bhashyas of brahmasuthras .upanishaths,moksha dharma,githa.,remaining five darshanas,introduction of bouddha and jaina dharmas books,bhaagavathaadi thanthras ,gross aquaintance of these is needed.

I am grateful to sri A.R.sethurama rao (a.raa.se) and his family members for giving permision to translate.translation is my hobby.if you inform about any corrections in this book I will correct in future.

This book is dedicated to sri shankaralinga bhagavan saraswathi paramahamsaru.iam grateful to all who have helped me in bringing out this book directly or indirectly.

.dr.M.A.raveendra

(raveendra fosadurga)

On 10.01.2022.

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Please note:here I have used google english to write sanskrit(samskritha)suthras.Forexample,rama=raama,rima=riima,reema,ruma=ruuma,rema=reema,roma=rooma,excetra.even these rules I have not followd strictly.i thought it is best if if readers follw these suthras either in sanskrit or english in any standard brahmasuthras book.any way I have tried to write them.please cooperate.if I feel like removing suthras writen in english here I will remove and leave only explanation.

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Abbreviations used im this book:

E=eshavasya upanishath

Pra=prashnopanishath

Ke=kenopanishath

Thai=thaitthiriyopanishath

Chan.(cham)=chandogya upanishath

Bri=brihadaranyaka upanishath.

Mum=mundakopanishath

Shve=Shvethashvathara upanishath

Kou=koushithaki upanishath.

Rug=rugveda

Sha.bra=shathapatha brahmana.

Ma.bha=mahabharatha.

Mo.dha.moksha dharma

Gi=bhagavadgitha

Ka=katopanishath

Ma=mandukya upanishath.

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Sri ganesha prasanna||

Brahmasuthras:

Chapter 1:paada 1:

Samanva adhyaya(chapter)

1-1-1-1:

1)Jijnasa adhikarana:

Athatho brahmajijnasa1-1-1-1-1

After attaining’ saadhana chathustaya’, for liberation brahma jignasa should be done.

1.knowledge nithya and anithya(eternal and temporal),no desire of this and other world,shame,dame,thithikshe,shraddhe,santhosha,shanthi,shraddha these six treasures,intensive desire of geting relieved by births and deaths.these are sadhana chathustaas.

2)jgnasa means intensive to know.(brahma enquiry should be done)

1-1-2-2

2)janmadyadhikarana.

2)Janmadasya yathaha

These five great elements(pancha maha bhuthas) and all animals take birth by which,they exist in which,go and join which that should be enquired;that is brahma(thai2-1)

In shruthies brahma’s features has been told like this.

(brahma is cause of world.it knows all)

1-1-3-3

3)shasthra yonithvath adhikarana

3)to vedas which teach(inform) all matters brahma is yoni(cause).shasthrayonithvath

(Bri.2-4-10)

therefore brahma is omnipotent,omniscientto understand brahma form(svarupa)scriptures (shrithi) are evidence(pramana)

(direct(prathyaksha) excetra are evidence to brahma.upanishaths only are evidence to brahma)

1-104-4

4) samanvayadhikarana

4) thatthu samanvayath

Upanishath sentences tell regarding brahma only.therefore it fits to tell brahma is shasthra yoni.

Vidhi(do’s) and nishedhas (don’ts) sentences are only correct.this decision taken by purva mimamsa is not correct.there are sentences which tell brahma directly.

( Cham.6-2-1) (i1-1-1).to this brahma here is no front back in and outs.experiencing all this athma(self) is brahma(bri.2-5-19)you are that only.(cham.6-8-7)

Apart from upanishaths there will be no brahma jnana(knowledge).liberation is not work of method and prohibition.by guess brahma can’t be known.as there is no knowledge form of self(athma svarupa) produced relation of birth and deaths scriptures will remove.

Purusha propounded by upanishaths is also called athma. Knowledge that athma is eternal liberated(nithya muktha) is produced bt scriptures.s

Brahma can’t be produced newly.it can’t be modied anf got also.it is not a substance to go somewhere and get.that is eternally our form only.unattached(asanga) brahma can’t be got by action(work).it is not told as part of karma(action) also.in karma there is matural instinct(pravritthi).it should be left shrithies tell.

Self only should be seen;should be hard;should be recapitulated(commemorise);nidhidyasana should be done(bri.2-4-3)shrithi tells that only.here knoledge is proponded only-not action(kriye).s

(upanishadic sentences inform brahma only)

1-1-5-5

5) ekshyadhikarana

5)ekshatherna shabdam

I will become multiple,,will take birt like this (brahma) thoght and saw.(cham.6-2-1,3)is told in shruthi.

Sankhyas tell pradhana can only create world.pradhana which they have imagined which is jada(achethana, inetr) can’t think also ,see also.s

Only chaithanya(spirit) form brahma can see

(spirit form brahma only is cause world)

1-1-5-6

6)gounaschennathma shabdath

What is told in shruthi about vision.therefore it can’t be told pradhana itself is cause of world.jada(achethana) pradhna can’t be athma.

( as pradhana is jada it can’t think and see)

1-1-5-7

7)thannistasya mokshopadeshath

That is truth,that is self(athma),shvethakethu that itself you are.(cham6-13-2)like this shruthi tells.after telling sincirity in athma (self)’one who has acharya will know brahma’it is told..

If sadvasthu(existing material) brahma if considered as pradhana shvethakethu you who are spirit form are achethana(jada) like this as though scriptures have told .therefore pradhana is not athma.

(shruthi has not told pradhana.pradhana has no features of brahma)

1-1-5-8

8)Heyathva vachanaccha

By ord ‘sath’ pradhana is not told. Shruthi has not to know or not to know pradhana.if pradhana is known everything is not known.to shvethakethu his father was about tell ‘by which unheard is heard not knowing becomes known’.

If he were to tell he would not have told about enjoyer(bhokthru).pradhana is not athma. First telling about that later asking to leave it is also not told.

Therefore pradhaa is not told by word ‘sath’.s

1-1-5-9

9)svaapayyath

jiva while sleeping merges in which athma that ‘sath’ athma is world cause(cham.6-8-1.) like this it is told in shruthi.jiva who is spirit(chethana) can’t merge in pradhana whih is achethana..therefore pradhana is not world cause.

1-1-5-10

10)Gathi saamaanyaath

All vedanthic sentences tell spirit form brahma is cause nof world.therefore pradhana is not world cause.

1-1-5-11

11)shruthathvaascha

Knowing all things ,chaithanya form brahma only is world..shruthi has told clearly.

Omniscient eshwara is lord of jivas;to him no father;no lord (shve.6-9)

( sadvasthu which is cause of world thought and saw..it is told in shruthi.he who is athma of all jivas that is spirit(chethana).to one who knows it he will be liberated it iis told.therefore pradhana which is jada(achethana) is not athma.Parameshwara who is cause of world it is already told in shruthi)

Clear(spasta) brahma linga sentences:

1-1-6-12

6) anandamay adhikarana

12)anandamayobhyasaath

To athma who is purusha shaped aandanaya , priya is head,joy is right arm,joy is left arm,bliss is athma,brahma is puccha,prathiste(thai.2-5-4)s like this it is told in shruthi. Annamaya excetra athmas organs have been told here also as told before.though brahma is told as puccha brahma only is told prominently.anandamaya means jiva.

Nanda only is brahma ;sbrahma only is ananda(bliss)

1-1-6-13

13))vikarashabdannethi chennaprachuryath

As told to Annamaya,prana mayammanomaya, and vijnanamayathnas shruthi tells to anandamayathma also organs are there. Brahma has no organs(parts).anandamayathma (jiva) exists in brahma only ,with support of brahma.

1-1-6-14

14)Thaddheethu vyapadeeshaath

Brahma is cause of all.shruthi has told this.brahma created all(thai.2-6)brahma is not organ(part) of anandamaya.

1-1-6-15

15) maanthra varnika meevacha giiyathe.

Truth,knowledge form,and anantha(infinite) . Brahma told in manthravarna(thai.2-1) is only told as puccha.

1-1-6-16neetharoonu papattheehe.

As he is not cause of world here anandama(jiva) only is told .this is not correct.

1-1-6-17

17)bheedavyapadeeshaaccha

As it is told that jiva will enjoy by getting brahma,here puccha brahma only is told .rasoovysaha rasagam hyeevaayam labdhvaa nandii bhavathi.(thai.2-7).s

1-1-6-18

18)Kamaccha naanumaamaapekshaa

As it is told brahma desired it is not jafa pradhana as told in smruti of saamkhyas..sokamayatha…..(thai.2-6-4)

1-1-6-19

19)Asminnasyucha thadyugam shasthi

To anandamaya shruthi has told union with brahma.when athma feel is got fearlessness(abhaya) is got.

(ananda is brahma-anandamaya is jva)

11-7-20

7) antharadhikarana:

20)Anthasthaddharmo padeshath

Purusha in adithya(sun) is sinlless.purusha in right eye is ruk,samas form(cham.1-6-6) shruthi tells.

These dharmas belong to paramashwara.therefore purusha present both in sun and right eye is parameshwara only.for upasana(worship) these forms have been told.

1-1-7-21

21)Bheda vyapadeshaaschaanyaha

Who is adithya,,not possible to be known by adithya,,one who has adithya as body,as antharyami (indweller ruling)of adithya,that purusha is your athma.,antharyami(indweller),amrutha(bri.3-7-9).shruthi tells.sas antharyami other than adithya is told here brahma only is adviced(taught)

(ourself,antharyami in sun are one only)

1-1-8-22

22)akashasthallingath

Shilaka asked which is fate ( movement) of this world.pravaahana jaivali told five great elements(pancha mahabhuthas),all life masses taking birth bysky merge(laya,destruction) in sky only.(cham.1-9)

Sky maintains names anf forms it is told in this chapter(prakarana) only.bhargavi varuni vidya is in supreme sky(paramakasha) only.it is told.(thai.3-6-2)

As feature of brahma are told to it here sky(kasha) means brahma only and not physical sky(bika akasha).

S1-1-9-23

9) pranadhikarana.

23) atha eva pranaha

To save his prana ushasthi chakrayana ate salivated(enjalu) urad dal(uddu dal).went to yajna(sacrifice) run by kuru country.there he talked about prasthava gods,,all bhuthas (animals) join prana at the time of destruction(pralaya),again in creatio come out of prana.

1-1-10-25

Chandobhidanannethi jenna thatha.

25) chethorpana nidadath thathahi darshanams

In Previouly told formula(suthra) is about gayathri chandassu (metre),we can’t say t has told about gayathri metre..for wosship (upasana)it has been told like this.in another shruthi it is told like this only.(i.aa.3-2-3)appart from that ,by word gayathri brahma has been told directly.

26)not given in text

1-1-10-27

27)Upadesha bhedannethi chenno bhayasmi nnapya virodhath

In shruthi at one place it has been told that thare three feet of brahma in dyuloka(heavenly world). At another place it has told’beyond this dyuloka which jyothi(light)…….’.

By this there is no opposition.bird at the tip of tree and bird beyond tree tip are same bird.here parabrahma has been told as jyoth

(paramjyothi means brahma)

1-1-11-28

Prathrdanadhikarana.

28)Pranasthathanugamath

To prathardana who is son of divodasa told’prajnathma prana is is ananda(bliss) form.he has no births and deaths’.

Prana air is called prana in usage.but birthlessness anf deathlessness ,bliss(ananda) are parabrahma’s dharmas(features)

Prana does noy become great by sathkarmas(good deeds).will not become bad by bad karmas .therefore prana told here is parabrahma.

1-1-11-29

29)Bavakthurathmopadeshadithi che dadhyathma sambandha bhumahyasmin

Indra told to prathardana’k

Now me only.i am prajnathma have become prana.’ By this doubt arises that indra himself is prana.but prana is old age less(senileless) deathless,,ananda form(bliss form).know himAS MY ATHMA’INDRA HAS TOLD.HERE PRANA IS BRAHMA ONLY BOT INDRA.

1-1-11-30

30)SHAETHRA DRUSTYATH UPADESHOVAMADEVAVATH

INDRA WHO CAME TO KNOW THAT ‘I AM PPARABRAHMA BY SHASTHRAS’ TOLD ‘KNOW MYSELF ONLY’.NO SMEAR OF SIN TO THOSE WHO KNOW I AM PARABRAHMA ONLY.

VAMADEVA’I WAS MANU,WAS SUN’ CAME TO KNOW.(BRI1-4-10)LIKE THIS ONLY KNOW STATEMENT OF INDRA ALSO.

(BY WORD ‘MYSELF ONLY’ LIBERATION DESIRERS SHOULD KNOW PARABRAHMA ONLY.

1-1-11-31

J31)iva mukhya prana lingannethi chennopasa

Thrividya dashritha thva diha thadyogath

In this chapter prana meas jiva or nukhya it is to be understood.here features of brahma are also there.therefore jiva,mukhya prana, and brahma.we should not know that upasana of all three is tod here.

Prana is dependent on brahma.jiva is not other than brahma.to prathyagathma intellect and and pranas are upadhies.he is only one by form..therefore we should understand that prana means brahma only.

(indra informed prathrdana (kou.gra.upanishath) prana means brahma only. It is to be known

Liberation itself is use of brahma jigjnasa. Though brahma is our athma only it is i

Not possible to see him through by senses amd mind(anthahkarana).only vedantha teaches brahma. I am brahma only in this experience jigjnasa

Ends.for geting experience useful logic is means fpr jignasa.

Features of brahma are told in vedantha.in this pada(part) few instances where religion(dharma) of parabrahma is told cearly is told.

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Chapter -1 paada-2:

akshara brahma linga sentences:

1-2-1-1

1)Sarvathra prasiddhyadhikarana.

1)sarvathra prasiddhopadeshath

In shandilya vidya(education)(cham.3-14)all these are brahma only;,starting like this smaller than paddy javes,greater than earth,.he is manomaya,bha form(bha rupa),sathya sankalpa(truth determined),,akashathma (sky self) it is called.

Here what is told to do upasana is not jiva,but brahma.all there dharmas match to brahma.s

1-2-1-2

2)Vivakshitha gunopa patthischa

The power of doing creation ,maintainance,destruction is satha sankalpa(truth determination).as he is every where athma like sky.

Sinless,no old age,sorrowless,thirstless,hungerless charecters are suitable to brahma only.

Therefore here manomaya means brahma only,should be understood.

1-3-1-3

3) anupapatthesthu na shaariraha

Shaarira means jiva in body..manomaya excetra chrecters does not belong to him.therefore also what is told here is brahma only.though eshwara is in body he is not only in body.he is everywhere.like sky he will be every where..the religion(character,dharma) of nithya(eternal) is not applicable to jiva.therefore in shandilya vidya what is called manomaya is brahma only.

1-2-1-4

4)Karma karthru vyapadeshashca

In shandilya vidya(education) sarvakama(alldesire),sarva karma (all deed)it has been told.’going from here I will join him.he only is m athma(self) ,he himself is brahma’it is told.

Doer who goes,joining karma,can’t be one only.one who is already jiva now only,no need to get jiva only.

Therefore manomaya means brahma should be worship(upasana) should be done).

1-2-15

5)shabdavisheshath

In shathapatha brahmana inside this athma(self) hiranmaya purusha like paddy,jave,saave grains is delicate it is told.therefore brahma only should be worshiped(upasana) it is evident.

1-2-1-6

6)smruthescha

Eshwara lying in heart of all bhuthas(animals) by maya making illusion. It is told n smruthi.(gi.14-61).therefore jiva and eshwara are diferent it is evident.but union of jiveshwara grasped by’thathvamasi’ senence only ,till then this diference will be there it seems.s

1-2-1-7

7)Ardha koukasthvath thdvyapadeshashcha nethi chenna

Nichayathva devam vomavaccha.

God (paramathma)is everywhere.such (person) is in my heart..ne is of anu9atom,small) pramana(voluma,size) it is told.it is noy correct..therfore paramathma has not been told.this argument is not correct.

Though sky is spread every where,like appearing in eye (hole) of needle ,for upasana alpashraya(small residence,small dependence) is told. If upasana is done so in heart there will be realisation of paramathma(god).

1-2-1-8

8)Sambhoga prapthirithi chenna vysheshyath.

Like god there is no ejoyment of joys and sorrows to jiva also.but there is diference among them.

The knowledge that I am brahma will not be there yet to jiva(indivual self).due to ignorence he will feel that there is enjoyment of sorrows and joys to him.

To eshwara who comes knowledge by experience there is no touch of enjoyment of joys and sorrows .

(manomaya,prana body, bharupa told in shruthi (cham.3-14-2) is brahma only.)

2) athradhikarana.

9)Attha charaachara grahanath

Both brahma and kshathra meals to him,death is like pickle this has told one atthri(meals taker) in shruthi.this person both movinf and non moving , death killing them,he eats meals.therefore he is noy agni(fire) also , not jiva also .paramathma destroys work group only.he has no enjoyment of karma (deed,work) fruit.paramathma who is cause of creation,maintainance,destruction all shruthies tell. He is this atthri.

1-2-2-10

10)prakaranaccha

This topic of atthri has come in chapter of paramathma.therefore atthri is neithr fire nor jiva,brahma only.

(brahma is death of death)

1-2-3-11

(who have entered cave (guhe) is jivathma and paramathma(individual self and universal self))

3) guhapravistadhikarana

11)guham pravistaa vaathmaanouhi thaddarshanaaths

Those two who have entered cave in heart sky(hridayakasha) are called sun light and shadow by brahmajnanies.(those who know ultimate reality).it is told in shruthi(ka.1-3-1).here we can’t say these two are intellect and jivathna(individual self).intellect is jada(achethana),entering heart sky who is enjoying fruit is jiva.he himself is shadow ,like sun light familyless god(paramathma).

1-2-3-12

12)visheshanaccha

Body is chariot,jiva is driver, senses (indriyas )are horses.if jiva controls senses will see vishnu’s supreme post(feet).(ka.1-9-3)it is tod in shruthi. By this visheshana also those who have entered cave is jivathmas and paramathmas.

Two birds which are friends are in same tree.one among them is eating fruit,another without eating sees as witness.enjoyerness( (bhokthrithva) which eats fruit will there till there is ignorance. In knowledge(jnana) stage there is no doing of karma ,enjoyment of fruit is not present.

‘where athma(self) became athma iself only,there by which will see whom?(bri.4-45-15) shruthi tells this only.

1-2-4-13

4) anthradhikarana.

(akshi purusha means brahma)

Anthara upapattheha

Sathyakama jabala told to upakosala ‘purusha seen in eye is athm(self).this is amrutha(elixer), fearless, brahma.’ (cham 4-15-1).

Purusha In eye sathya kama,gives karma fruits.He can enlighten all words it is told.

As these are dharma(religion) of parameshwara akshi purusha means brahma only.

1-24-14

14)Sthaanaa di vyapadeshashcha

In shruthies positions (places) like eye,earth,name,form has been informed.sthe name ‘uth’,and golden beard and mustasche have been also told.

Vishnu who s everywhere to do upasana(worship) saaligrama, is told.,for sake of worship of brahma place,name,form have been told.

‘’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’

1-2-4-15

15)Sukha visishtabhidanadeva cha

Fires told to upakosala prano brahma,mbrahma,khambrahma .

‘kam’ means happiness(joy,bliss),’kham’means happinessthat means the shy which we see sky(physica sky).upakosala told ‘I know prana means brahma.i don’t know either joy or sky’.fires told joy is sky ,sky itself is joy’.if these are visheshana (adjective countable noun,adverb?) ,’kam ,eans jy in heart sky,,;kham’ means joy which depends on heart sky. ’to both of these meaning is ‘brahmananda’(brahma bliss) only.as joy form brahma is told purusha n eye means brahma.

1-2-4-16

1)shruthopanishkagathyabhidhanaccha

Worshiper of akshi purusha ,after death goes in devayana it is told.(cham.4-15-5)o upasaka of brahma also devayana is told.(pra.1-10).

Therefore also akshipurusha is brahma only.

1--2-14-17

If there is one in front image(prathbimba) appears iin eye. Therefore akshi purusha (purusha in eye) is mot image in eye.

Jivathma(individual self) without knowledge ‘ I wil undergo fear and death’he feels.he is not akshpurusha.from us adithya is outside. He s under contrpl of eshwara.

Therefore akshipurusha means brahma.

1-2-4-18

18)antharyamyadhikarana

18)Antharyanyadhidyvadishu thaddharma vapadeshath

Earth,water,sky,excetra existing in thathvas ruling indweller(antharyami) your athma(self).he is amrutha,like this yajnavalkya told to uddhalaka(bri.3-7)

Prana,speech,eye,mind excetra,ruler and who is athma also is brahma only.

1-3-5-19

19)nachasnartha mathaddharmabhilaapaath.

Radhana itself is this anthryami depending upon sankhya smruthi argue.

This antharyami is unseen visionary(notaka),unheard listner,knower who can’t be known (bri.3-7-23).it is told in shruthi.s

There anthryami(indweller) is brahma.

1-2-5-20

20)Shaarirashchobhayepi hi bhedenivamadhiyathe

Jiva also can’t be antharyami.becase in earth excetra to exist and to rule is impossible.

Athma himself is amtharyami,the diference between athma(self) and jiva is present only in avidya (ignorance) stage.in jnana(knowledge) there will be there is no difference.

(earth excetras ,and our antharyami is brahma)

1-2-6-21

) adrishyadhikarana.

(cause of earth is brahma)

21)Adrishyathvadi gunako dharmokthehe

Great grihastha shounaka asked ‘by knowing which everything is known inform that;

To that angirassu told’ ‘valients by paravidya see akshara.it is not visible to senses.it has no organs(parts).valients see such bhutha(element) case(yoni).’’

(mum 1-1-6)

All these features are present for brahma.as it is told that it is known by para vidya ,not reducing also that is brahma only.if brahma is known everything is known. Therefore what is told here is bhutha(elements,animals) cause (yoni) is brahma only.

(by brahma bhuthas (animals) take birth.if it seen by eye it is lost.it is indesturctable.(avinashi)).

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22)Visheshana bheda vyapadeshabhyam cha netharrou

Bhutha yoni(cause of all animals) shruthi has called divya(divine),amurtha(abstract),purusha.so it is not jiva(individual self).

Jiva is matter for’aham prathyaya’(aham sufix).

As pradhana is imagined it is not bhutha yoni.purusha told in upanishaths to ego(ahamkara) is witness.

Therefore bhuthayoni(cause of all animals) means brahma only.

1-2-6-23

23)rupopanyasaccha

One who has all forms is parameshwara only(agnihothra excetra)karma,jnana(got by it),penance –all these are purusha only.(mum.2-1-10).

Therefore bhutha yoni means parameshwara only.

1-2-7-24

7)vyshwanaradhikarana.

24) vshwanarahadaadharana shabda visheshath.

Old time shaala oupamanyava,sathya yajna poulashi,indradyumna nhallaveya,jana sharkaraksha budila ashvatharashvi all these ‘who is our athma which is brahma’discusing like this along with uddhalaka aruni went to ashvapathi kaikeyi and questioned.

Upasanas which they were doing were viashwanara’s each part ashvapathi told.(sutheja is head,vishvarupa is eye, excetra)later told complete (total) vyshwanara’s upasana(orship).

“One who worships only regional (piece of length) selfrideful indweller) athma vyshvanara eats food(rice) in all animals and in all worlds.”

Vyshvanara means fire.,godess or jiva. One among these. But he is athma (self) also.to vshvanara who is atma sutheja is head .this special is also told.s

Therefore vyshvanara means brahma.;for upasana( worship) he has been called prathyagathma.(indweller athma).one who worships whole vyshvanara ,all his sins will get burnt.s.as it is told like his vyshvanara means paramathma(universal self,god).

1-27-25

25)smarya mana manumanam syadithi.

25)to whom fire is face,dyuloka(heave) is head,sky is umbilicus,earth is feet,sun is eye,directions are ears . namaskarams to that universal self.it is told in mahabharatha.(MO.DHA.47 TO 68).THIS MATCHES TO DESCRIPTION OF VYSHVANARA.

THEREFORE BY DIRECT EVIDENCE OF SHRUTHI,BY ANUMANA PRAMANA(DOUBTFUL EVIDENCE) CALLED SMRUTHI S VYSHVANARA IS BRAHMA.

1-2-7-26

SHABDAADHI BHYOTHAHA PRATHSTANACCHA NETHICHENNA

THATHA DRISHTUPADESHADA SAMBHAVATHI PURUSHAMAPI

CHAINA MADHIYATHE.

As vyshvanara is in stomach he is not brahma.one of fieve elements fire(agni) might have told as vyshvanara.if any god is to be considered it is not so.to stomach fire dyuloka is head excetra descriptions won’t appley.vyshvanara is purushakara it is told in shruthi.stomach fire is inside body. Therefore vyshvanara means brahma.

1-2-7-27

27)fire in stomach,fire,god called fire these three are no athma(self).mere fire is added with heat and light,to fire god dyuloka is head excetra won’t match.

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28)Sakshadapya virodham jaiminihi

Is form of all gods.; to word vyshvanara meaning is ‘sarvathmaka(athma present in all,omnipresent).whole vyshvabara upasane(worship) is is upasane of parameshvara only. Jaimini has told’.even if vyshvanara is understood directly as parameshvara no opposition.

1-2-7-29

29)Abhivyakthe rithyashma rathyaha.

in regions like heart excetra ,in small piece APPEARING VYSHVANARA IS TOLD ONLY REGIONAL.THIS IS OPENION OF ACHARYA CALLED ASHMARATHYA.S

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30)ANSMRUTHE RBAADARIHI

VYSHVANARA IN HEART REGION SHOULD BE REMEMBERED(ANUSMARANE,UPASANE) SHOULD BE DONE.THEREBY SHRUTHI BECOMES BLESSED(FULFILED).THIS SHRUTHI HAS COME FOR UPASANA.THIS IS OPENION OF BADARI.

1-2-7-31

Sampattherithi jaiministhathahi darshaathi.

In shathapatha brahmana vyshvanara is good bright in eyes,athista in head,prithagvarthathma feel, is to be done.due to sampatthi(feel) vyshvanara may become regional only .this is openion of jaimini.

1-2-7-32

32)Amanathi chainamasmin

Athma is infinet(anantha) ,unexpressed.he is in jiva;he is in avimuktha which is juncture of eyebrow and nose recite jabalas.(sins of senses removing varana(eye brows).destroying them is nose ,joint of these itself is varanasi.

To brahma named vyshvanara thereby name of regional only has come.s

All animals know vyshvanara as their athma.as he is inside abhigatha.as there is no measurement v-mana.as cause of world measures all therefore vyshvanara is abhivimana.

(vyshvanara means fire(agni),god,stomach fire.vyshvanara is omnipresent. Infinet crores of brahmandas(universs) are under his conrol shruthies tell.vyshvanara means brahma only.ashma rathya,badari,jaimini,their openinons which they had towards ,fruits for woship(upasana) of vyshvanara are dealt in this adhikarana

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Chapter -1 pada -3

1-3-1-1

1)dyubhvadyadhikarana.

Dyubhvadathyatanam svashabdath

In only one athma dyuloka(heaven),earth,sky,,along with animals all minds are knit it should be known.other talks should be leftthis only is bridge to amruthathva(deathlessness)(mum.2-2-5)

In onely one athma (self) earth excetra are wide spread(otha protha)..this is to inform that to all worlds brahma only is support.(ashraya).the objective(nurtha) world seen by ignorance effective(kaarya) world should be removed by vidya(knowledge)only one athma who is supportive to whole word.to know this is means of amruthathva(deathlessness).

(refuting false world only brahma is there.this should be known)

1-7-1-2

2)Mukthopasripya vyapadeshath.

One who is liberated will get this as it is told ,which is supportive to hole world is brahma only.knowing another thing as myself igorance ,desiring for it is raga,hatred got by it,,fear tht we ill lose them,desiring them more is fascination,,all these will get destroyed by brahmajnana,brahma experience will be got.valient brahmana knowing athma(self) should do what is needed for jnananiste.(knowledge sincirity).if talked more speech will get tired. (bri.4-4-2)

Leavinng other talks ony athma should be known.this is bridge for amruthathva . (mum.2-2-5).

Those who are liberated ill get brahma only these shruthies tell

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3)Nanumana mathcchabdtath

Imaginated br sankhyas pradhana is suportive earth excetra worlds is not told in shruthi.’one who is sarvajna ……’like this chethana(spirit) brahma is told supportive in shruthi.

Therefore even air is not supportive (ashraya) to these worlds.

1-3-1-4

4)pranabhruccha

Jiva who is not sarvajna ,limited (parichhinna) cant be supportive to earth,heaven(dyuloka).

S1-2-1-5

5)bhedavyapadeshath

Jiva(induvidual ) as mumukshu(liberation desirer)knows athma.;brahma should be known.(jneya,to be known)..this diference is as it is in shruthi jiva is not support of earth worlds.

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6)Prakaranath.

The chapter which is related to matter that by knowing which everything is known is paramathma chapter.if jiva which has done prana wearer is known he will not be knowing all worlds.if paramathmaka who is sarvathmaka (omnipresent) is known will know support(ashraya).

1-3-1-7

7)sthithyada nabhyancha

While telling about whole world supportive ,in a tree there are two birds.among them one is eating fruit,another is seing with negligence..being in tree jiva who is doing work of eating can’t be whole world supportive.

To jiva upadhies ,pride in them is also present.parabrahma itself is supportive to all worlds.

1-3-2-8

2)bhumadhikarana.

8) bhumaasamprasadadhyupadeshath.

One who knows athma will cross sorrow.you who are worshipable should make me to cross over this sorrow..like this to god sanahkumara narada asked(cham.7-2-6)

Sanathkumara informed narada from name(nama) brahma to pranabrahma upasanas(worships).

Afterwards told ‘one who knows truth is real athivadi(over agguer).for knowledge of that truth shraddhe(interest,sincirity)for that sake sincirity,,for that sense control,concentration of mind these are necessar.by this bhuma (universal whole)is got.no joy in little he told.(cham.7-23-1).

though one who knows prana is athivadi(over arguer)is told earlier prana is not self(athma).therefore bhuma (whole) means paramathma (god) only and not prana.

Yovy bhuma thathsukham ,nalpe sukhamasthi.(cham.7-23—1)

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9)dharmopapatthecha

In bhuma except that ((brahma) nothing else is seen.can’t be heard,can’t be known(unknowable),(cham.7.24.1) it is told in shruthi. When everything is athma by which whom to see(bri.4-5-15) shruthi has told.therefore it is known that athma is asanga( unattached ,detached).athma is bliss form it is told in pra.4-6.

Blaming sense object enjoyment bhuma itself is bliss(joy) it is told.s

To be truthful,,to stand in it’s own mahima(greatness),to be al’s athma,,these three dharmas(religions,duties) of bhuma match to paramathma (universal self)only.therefore it is proved that bhuma means paramathma only.

(by sense objects only little temporary joy is got.permanent brahmananda is only called bhumananda.without any adjuncts ,omnipresent,,destructionless, purna(total) brahma is inforned here.)

1-3-3-10

3) aksharadhikarana.

10) aksharamumbarantha dhrithehhe.

Yajnavalkya answering to gargi sky is inerwoven in aksharas.this akshara is neither big nor small. Excetra tells.ss(bri.3-7-8).

Here akshara means not omkara. As omkara is means of brahmajnana it is appreciated as ‘aall this is omkara only’.destructionless,all wearing is akshara is parabrahma only.)

(upto sky akshara wearing all is parabrahma only).

1-3 3-11

11)saachaprashaasanath.

Sun moon exctra order of akshara has tieded in bindings.(bri.3-8-9) shruthi has told.akshara means parabrahma.achethana pradhana can’t be akshara.

1-3-3012

12) anya bhaavavyavritthescha

Yajnavalkya told to gargi’akshara only sees all.it is not seen.it hears all but can’t be heard.can’t be thought with mind,this only thinks all.this all knowing can’t be known.’(bri).3-8-11)

Can’t be seen and heard, may be pradhana also. But it can’t see and hear.

‘other than this seer,listener,,thinkker(msanana), knower is not there..this applies to brahma only.pradhana or jiva won’y match.

(Featrure of akshara told by shruthi match with brahma only.to omkara pradhana jiva won’t match.)

1-3-4-13

4) ekshathikarma vyapadeshadhikarana

13)ekshatha karmavyapadeshath saha.

As is told about seing has told about parabrahma only.to bhagavantha(god) pippilada told sathyakama.’omkara is parabraha and aparabrahma..therefore one meditates upon parama(supreme man) purusha joins sun,by samas goes to brahmaloka.’.(pra.5-5)

One who meditates hIgher than high(parathpara) purishaya(…………..?) purusha sees .this is fruit on meditation.higher than jiva and brahmaloka higher purusha means parabrahma only.as serpenet leaves membrana(layer) ill leave sins..telling like this is result of meditation of paramathma.

Sees paramathma only told in vedantha by pippilada.by upasana of omkara krama mukthi (regular liberation) is attained.

……………………………………s

1-3-5-15

Gathi shabdhabhyam thathaahi dristam lingimcha

People go to brahma world daily .it is not got shruthi tells.(cham.8-3-2).as going to brahma world (dahara) dahara is brahma. While sleeping he gets brahmathva is told .world brahma world itself is brahma world..this is told by shruthi..therefor here brahma wworld means not world of four faced brahma.s

One who performs daharopasne( dahara worship) goes to brahma loka(world).others though they go they have not gone.s

1-3-5-16

In dahara vidya chapter as self(athma) is vidhrithi ,and bridge these worlds wll not be destroyed.(cham.8-4-1) it is told.in brihadaranyaka (4-4-22) he is sarveshwara lord and maintainer of animals .he is bridge so that worlds will not be destroyed it is told.as dahara is vidhrithi ,it is parabrahma only.(vidhrithi means to hold)

1-3-5-17

17)prasiddheshcha.

Sky maitains(manages) names and forms.as all animals are born from sky only ,as it is in shruthi , daharakasha mesns parabrahma only.(sky does noy mean jiva)

(physical sky is not eternal.therefore not dahara also.)

1-3-5-18)

18)Ithara paramarshath sa ithi chenna sambhavath.

Jiva who has got intellect excetra adjuncts (upadhies ) can’t be daharakasha.he has no smear of sin excetra dharmas.

‘rising from this body joining paramjyothi(supreme light) evident by form only samprasada is athma.in this way shruthi informs jiva is not daharakasha(little sky).

1-3-5-19

19)Uttharacheda virbhutha svaruopasthu.

Prajapathi informing athma svarupa(self form) to indra ,first told one who is in eye only is athma.told athma moves in dream (cham.8-7-1).later he told in sleep athma is samprasanna.

Later told that this samprasada rising up from body joining paramjyothi appears by his own form.s

Brahma itself is paramjyothi.it is jivas self form(svarupa)(transcendental form).i am not sum of nody,senses,mind and body ;I am kutastha,eternalmchaithanya(spirit), ,consciousness .knowing this by listening ‘thathvamasi’ sentences ,the experience that I am brahma only is attained.due to adjuncts of body mind jiva will not be knowing his self form.by science of viveka(ability to descriminate good and bad, right and wrong excetra ) will confirm his own form.translating bheda first prajapathi informs non diferentiation.

1-3-5-20

20)Anyarthascha paramarshahas

Until one’s own form is not known manages as jiva. In deep sleep appears by by his own form.such athma (self) only is sinless,sorrow,oldage,death,hungerless,thirstless,,sathyakama.sathya sankalpa .worship of such self is told.

1-3-5-21

21)Alpashrutherithi cheth thaduktham.

As dahara issmall it can’t be parameshwara it is said.bur as it is told dahara ky is as big as outside sky. There by answer is given to objection.for upasana only like this small is told.

(what we call sky is one among panchabhuthas(five elements). Small sky in heart to worship as parabrahna it is told. One should do upasana(worship) I am athma(self) without any adjunct(upadhi).prajapathi first told about jiva which is equal in awakenness and dream.in deep sleep jiva (individual self) if chinmathra form(conscious only) only.as sky appears blue paramathma (universal self) himself is jiva(jndividual self).

1-3-6-22

6) anukrithyadhikarana.

22)Anukrithesthasya cha.

In mundakopanishath ‘rhere sun,moon,stars,,lightnings won’t enlighten(shine);when it is so how will fire enlighten?following him only all are enlighting.by his light only all remaining enlight .(mun.2-2-10)

Following athma by his light only sun,moon,stars,,electricity,,fires get enlighted.’that only is light of lights’(bri.4-4-16) informs that only.therefore what is told in mundakopanishath is brahma only.

1-3-6-23

In smruthi also the same is told.’in my supreme residence sun,moon,fires won’t enlight.’(gi.15-6).’know brightness of sun,moon,fires know as yours only’(gi.15-12).

(by sun light world is seen.by light of brahma sun gets enlighted.brahma is self light)

1-3-6-24

7) pramithadhikarana.

24)Shabdaveva pramithaha.

‘angusta maathraha purusho madhya athmani thistathi’ like this it is told in katopanishath(2-1-13).purusha who is told as thumb size is he jiva or brahma?thumb size purusha is like light without smoke..he is lord of past and future.the brahma whom you asked is he only..like this yama told to nachiketha in this shruthi (vedanthic)sentence.by talk that lord of past and future only thumd size (measure) purusha is parameshwara only it is confirmed.

1-3-7-25

25)Hridyapekshayath manushyadhikaarathvathu

As it is told for upasana that to paramathma thumb size has been told..whether jiva or parama(invidual or supreme) it is not openion of shruthi that he is of thumb size..jivathma and paramathma(individual self and universal self ) are not diferent .this is openion of this sentence.

Knowing innerself in heart is pure and amrutha (deathless) ,as from munja grass stick is removed he should be removed.(ka.2-3-17). Vedantha scripture is told for humans.

(by view of pot as pot is told as sky ,by body view to athma thumb size is told.)

1-30-8-26

8) devathadhikarana.

26)Thaduparyapi badarayanaha sambhavath

To man power to do work,,desire of result (fruit), authorities are there.

In same way to gods also body, interest in brahma vidya will be there.to their intellect meaning of vedas flash.indra to prajapathi,,bhrigu near varuna, went to learn athmavidya.it is told in shruthi.in their heart thumb size brahma may be there.it is not told in shruthi that they have no authority to learn brahmavidya.

Therefore even gods have authority to learn brahmavidya.this is openion of badarayana.

1-3-8-27

27)Virodhaha karmanethi chennaveka prathipatthe darshanath.

If gods have bodies it will be pmpossible for them to be in many forms at the sama time.they are not seen by eyes.how they can become authorities to brahma vidya is doubtless.

Renunciation of material with intension of god s is yaga(sacrifice,yajnas). At one time many may perform yaga.though not seen by eyes they are able toio go to many yagas to gods(divine selves).

In shruthi(bri 3-9-2) numbber of gods is told three hundred and three excetra at the end it is told as one.

Prana is one only by universal form(samasti).by individual form has become many gods(vyasti form)

1-3-8-28

28)Shabda ithi chennathaha prabhavath prathyakshanumanabhyam.

If gods were to have body there should be births and deaths.by this if it is told that is is against veda evidence ,not like that.shruthi only is evidence.,according to it indra excetra are not individuals; Authority positions.

Prajapathi brought to memory from shruthi(vrdanthas,upanishaths) and created.

To prajapathi first vedic sounds appeared in mind;he created according to it’.(thai.bra.2-2-4-2)

By word etheegods,by wprd asrigram humans, by word indavaha pithrus(fathers), by words thiraha pavithram planets,by word aaravaha

Prajapathi created sthothras(hymen of praise)..

In mahabharatha it is told like this:’beginingless endless eternal vedas svayambhu produced.names of bhuthas(five elements and animals),form,karma(action,deed),instincts ,created by veda words.’(mo.dha)

Word is letter form is openion of upavarsha.by word only world is formed direct shruthi evidence,anumana(doubtful,inference,knowledge that follows) smruthi evidence is also there.

1-3-8-29

29)Aatha evacha nithyathvam.

As by vedas only gods,world are born veda word has eternality.(nithyathva).

1-3-8-30

30)Samaana namarupathvaacchaa vritthavyapyavi rodho-

- darshnath smrutheccha.

In sleep outer world disappears (laya,destroyed),in awakenness again reappears.in same way in pralaya(total destruction) ,leaving names and forms all disappear.in nect kalpa frm athma all is created as before.hiranyagarbha excetra by grace of eshwara will have previous memories.(ru.10-19-0-3).

As in previous kalpas ,in beginning og of epoch same things are produced.(mahabharatha.mo.dha).

1-3-8-31

(gods have no authority in brahmavidya is openion of jaimini)

31)Madhvadidishva sambhavadanadhikaram jaiminihi.

Humans worship adithya (sun) worship as devamadhu.(cham. 3-1-1)

If there is authority to do upasana of brahma ,adithya has to do upasana of which other adithya as madhu?vasus whom they have to do upasana of which other vasu?

Therefore gods have no authority in brahmavidya.this is openion of acharya jaimini.

1-3-8-32

32)Jyothishi bhabaccha

Jyothi system(mandala) in sky if called by names adithya excetra it does not mean that gods have desire of liberation.

Therefore gods have no authority in brahmavidya.this is openion of jaimini.

1-3-8-33

(to former argument of jaimini (opponent’s argument,purva paksha)

Doctrine of badarayana.)

33)Bhavanthu badarayano $sthihi

Though gods have no authority in madhu vidya,in pure brahmavidya they have authority –this is openion of badarayana.

Adithya is not only sun system only,but god who can get desired form.

‘god knowing brahma became brahma only’,’to search athma among gods indra went’is told in upanishaths..

Conversation held between yajavalkya , gandharva named vishvavasuis in mahabharatha.

As we are not able to see gods those who tell nobody has ability to see gods let them tell what ever they want.those who had extrardinary dharma were managing with gods directly it is feasible.the ability of rushies who were able to see manthra brahmana should not be compared with our ability.

Therefore gods are there.they have divine bodies;they may desire liberation.they authority in brahmavidya is correct.

1-3-9-34

(to shudra there is liberation by knowledge)

9)apashudradhikarana.

34) shugasya thadanadara shravanath thadadravanath -

-suchyathehi.

By hearing to words of disrespect to him( to janashruthi) it was sorrowful.as he went to rykva this is indicated.

To janashruthi pouthrayana by words of svans sorrow happened.he went near rykva to learn samvarga vudya.he told(rykva) ‘shudra let your ornaments,money,cows be to you only’.(cham.4-2-3)

Therefore there will be doubt that is there authority to shudras tin vidya .vidura excetra were jnanies though they were shudras.

Shudra has no upanayana; though they got done upanayana it is not scripture accepted.therefpre he has no authority in yajna performance.,no authority in vydika vidya also.

1-3-9-35

35) kshathriyathva vagathe schottharathra chaithraradhena lingath.

There is openion that janushruthi was a kshathriya in shruthi.as he came with sorrow rykva called him as shudra.

1-3-9-36

36)Samskara paramarshath thadabhava lapascha.

As there are no upanayana excetra samskaras (purification ceremony) shudra is not authority for veda vidya.

1-3-9=37

37)Thadabhava nirdharanecha pravrittheje

As jabala told truth gouthama did upanayana to him and gave upadesha.

Therefore prana told here is brahma only is evident.

(brahma is supportive to world.by it’s fear gods do their duties.brahma is fearless form.)

1-3-11-40

11) jyothiradhikarana.

40)jyothidarshanath.

samprasada arisuning from body ,joining paramjyothi,becomes evident by self form ..this is told in chandogyaupanishath(cham.8-12-3).

This has come brahma chapter. No hit of sins ,excetra having dharmas athma should be known..begining like this one who has no body priys and apriyas (

Won’t touch it is said.

Parabrahma is paramjyothi, utthama purusha it is told.paramjyothi held here is parabrahma only.

(body and mind are not athmas.;to one who has body pride joys and sorrows are inevitable).

1—3-12-41

Arthantharathva vyapadeshadhikarana.

41)akasho ardhantha rithvadi vyapadeshath

Sky only maintains names and forms.in which they are that is brahma.,that only is athma,that only is athma.(cham.8-14-1)

Sky which is one among panchabhuthas (five elements) is not told here;here brahma only is told.

’by jiva form will divide names and forms.’(cham.6-3-2).this power can exist to brahma only.rahma,amrutha,athma indicate sky which is brahma.the non diference of jiva and brahma is told here.

(inside and outside of infinet crore universe(brahmanda) brahma has occupied.)

1-3-13-42

13)sushupthyuthkrantha adhikarana.

43)Sushupthyuthkranthyorbhedena

Who is athma asked janaka.yajnavalkya told’vijnanamaya,existing between senses,self light(svayamjyothi) form is athma..he has no birth.he is extraordinary’ next he has told avasthathraya.

here athma means jiva should not be doubted.deep sleep and leaving body and going ,in these two,than jiva who is samsari(family holder) asamsari (non family holder) brahma is only told.therefoe brahma has no three stages or or births and deaths .he is asanga(unattached) should be known.

In sleep embraced by prajna knows nothing inside and outside.(bri.4-3-21).jiva by athma who is prajna becomes anvaruda and goes’.(bri.4-4-35)

1-3-13-42

43)Pathyadi shabdebhyaha.

‘He is eshwara who has kept everything under control.lord who has kept all under subordination.’(bri.4-422).he does not become big by good works and small by bad works.’(bri.4-4-22)

(here ‘lord ‘ excetra words inform he is parameshwara only.

(in deep sleep without body and mind bliss form non family holder (asamsari) holder you are .this is teaching of giru to desciple.).

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,end of eirst chapter third pada,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

Chapter -1 pada -4

(nature is not cause of world)

1-4-1-1

1) Anumanihaanikadhikarana.

1)Anumanikamasye keshaamithi chenna sharira-

-Rupaka vinyastha grihitherdarsha yathi cha.

In katopanishath avyaktha is greater than mahath,,than avyaktha purusha is big it is told.(1-3-11)

Sankhyas also tell mahath,avyaktha,purushatherefore avyaktha means prakrathi,(pradhana).iit is told in shruthi they argue.it is wrong.

In this chapter body is compared to chariot and athma(self) is compared to charioter(rathika).

Senses,sense objects, mind,intellect,intellect of hiranyagarbha ,avyaktha,purusha among these one is higher than another.purusha is highest of all.,higher gathi(fate) it is told.

Body which is not told in this series is avyaktha only.avyaktha is not pradhana which is imaginated by samkhyas.

1-4-1-2

2)Sukshmanthu thadarhathvath .

Why seen body is called as avyaktha?world in it’s previous stage was in seed form.therefore avyakritha which is cause of gross body has been called avyaktha here.

1-4-1-3

3)Thadadhinathvadarthavath.

Like that element micro(sukshma) itself is told avyaktha , that prakrithi only(pradhana) may become is sankhyas argument.but it is not so.maya which depends upon parameshwara is called avyaktha.avyaktha means avidya.by jivas avidya only perform all works.

(not to know oneself is avidya.anubhavamrutha).

1-4-1-4

4)Jneyathvaa vachanaaccha

Sankhyas say avyaktha should be known .here there is word avyaktha only,not that it should be known.to inform vishnu’s supreme post(feet?) avyalkktha is told.

1-4-1-5

Beginingless and ebdless permanent post is pradhana,if told is wrong.if it is known sankhyas also won’t say there will be liberation.

Paramathma only should be known is said in shruthi.(ka.1-3-11). Control of speech,mind,intellect are means it is told.(ka.1-2-13).if paramathma is known.

There will be relief from face of death,this fruit is told.

Therefore from this chapter paramathma who is prajna should be known,it should be decided

1-4-1-6

6)Thrayaanaameva chaivamupanyasaha prashnascha

Yama had given three boons to nachiketha.yama informed to nachiketha respectively fire,jiva,paramathma topic. Therefore also pradhana is not avyaktha.jiva and paramathma are not diferent shruthies have told.(ka.1-1-21).

Here one who sees nanathva gets death upon death,it is told.(ka.2-4-10)

Boon giving,question, and answers no relation of pradhana also.

1-4-1-7

7)mahadvaccha

Like avyaktha(unexpressed,unmanifest) ‘mahath’ is also has not got meaning which sankhyas have told.

As avyaktha has come in meaning of microbody,ahath has come in meaning of intellect of hiranyagarbha9GOLDEN WOMB OR GOLDEN EGG).

1-4-2-8

2)CHAMASADHIKARANA

8)CHAMASAVADA VISHESHAATH

In shvethashvathara upanishath ‘red,white,black coloured,creating many prajas(childern) ,with one female goat a male goat(aja) has slept.another aja(male goat ) did sexual intercourse with it’ it is told.as this female goat indicates pradhana sankhyas tell to sankhya darshana there is evidence of shruthi .

‘aarvagni laschamasa urdhnaha’(bri.2-2-3)here there is a chamasa having mouth below and bottom above ,how it is not known independently,in same way to word ‘that’ meaning can’t be fixed independently.

1-4-2-9)

9)jyothirupakramathu thatha hyadhiyatha eke.

Fire,water,rice form nature (prakrithi) only should be known ‘aja’.(cham.6-4-1).prakrithi is maya.maheshwara is mayi.(shvecham.4-10)

Aja is not pradhana.depending upon paramathma maya oower.

1-4-2-10

Kalpanopadeshaccha madhvadivada virodhaha.

Imagining Adithya is madhu,speech is dhenu(cow),dyuloka excetra are fires I as taught fire, water,rice(food) form maya power is imagines as female goat is adviced.

One jiva undergoes bondage.,another becomes liberated.here translating difference bondage and liberations are informed.

(aja means neither female goat,nor pradhana. Maya depending on paramathma.(mahasupthi).

1-4-2-11

(pancha pancha means not sankhya’s twenty five ththvas(principles).

3)samkhyopa sangrahadhikarana.

11)na sankhyopa sangrahadapi nanabhavadathi rekaccha.

In athma(self) five five peopleand sky has stood.he only is considered as amrutha brahma.by knowing like that have become amrutha.(bri4-4-17)is in shruthi.here told five five thathvas are twenty thathvas in sankhya smruthi only.therefore pradhana ,mahatthuexcetra are shruthi accepted is openion of sankhyas.

But principles(thathvas) told by sankhyas are not in group of five five;prakrithi(nature),mahatthu,sahamkara,five thanmathras ,five elements,leven senses,purusha.

Purusha,sky is told in shruthi seperately.if they are also included there more than twenty five thathvas.

‘like telling .seven saptharshies’ five five peoples,this should be understand here.

…

1-4-3-12

12)Pranadayo vaakyashashath

Continueing what is told in shruthi brama is prana of prana excetra is told.(bri.4-4-18) .therefore five peoples means prana,eye,ear,rice(food),mind may be taken.

1-4-3-13

In kanva lesson of this manthra prana,eye,ear,and mind have been told.there instead of food(rice) jyothi(light) may be taken..then prana,eye,ear,jyothi(light) and mind may be taken.

1-4-4-14

4)Karanathvadhikarana.

14)kaaranathvena chakathadishu yatha vyapadistokthehe.

Creation os world is told in various ways in upanishaths.(thai 21,(cham.6-2-7) pra 6-4,itha 1-1).

Therefore brahma is not cause of world,sankhyas tell.there is no ftrength in this argument.

In sathya jnana anantham brahma (thai.2-1) brahma only is cause of world it is told.deciding that brahma is myself ,it thought to become many. It is told.by this informed that effect (karya) is not diferent from cause.before creation brahma was non dual is told in shruthi.like this all upanishaths have told brahma is cause of world.

Though there are opposites in creation method no worry.upanishaths have not propounded . there is no purushartha in proupounding world.

To details of creation brahmajnana only is use.therefore it’s source water,by water thejas and it,from thhejas sath and it’s source should be searched.(cham6-8-4).this shruthi for details of brahmajnana only is use .gouda pada who kne vedantha tradition’intellect should be turned towards advaitha knowledge. Only Method of creation is told.

One who knows brahmawill cross sorrow and gets liberation.this fruit(result) comes to experience here only.thathvamasi great sentence (mahavakya) informs this only.jf we understand athma(self) has no birth and death,birth and death form family will not be there.

1-4-4-15

15)samakarshath

One who knows brahama is not there becomes non existant.;if we know brahma is present ,by that comes to know that he is there.this is told in thaitthiriya upanishath.(2-6).after telling this it tells first this was asath(thai(thai.2-7).first there was brahma only.;this separate separate(bidi bidi) world was not there ,it tells.

By asath (non -existant)sadvasthu(existing thing) can’t be formed.;sadvasthu was only there.if told wet land cutting is over it means cutting is over by cuting was done by cutter only..

This was not separate separate.by names and forms became separate separate(bri. 1-4-7).it means by brahma only it happened like that it means. ..

This jiva entering by athma form divided names and forms.(chaam.6-3-77)

This shruthi informs that.

(brahma only is cause of world).

1-45-16

5)Balakyadhikarana.

16)jagadvachithvath

Balaki began to tell about brahma,prana,adithya, excetra are brahma only.then ajathashathru told to him’one who is purushas doer ,whose is this karma he should only be known’.(koushithaki brahmana).

Parameshwara is cause of excetra.prana,adithya.whose is this karma here parameshwara only is told;jiva and mukhya prana are not told.

1-4-5-17

17)Jiva mukhyaprana lingannethi cheth thadya khyatham.

‘this karma is somebody’s’here if jiva or mukhya prana is taken ,jiva,mukhya prana,brahma all these three upasanas(worships) are needed.(bri.su1-1-31).this is not correct.therefore this is told regarding parameshwara only.s

1-4-5-18

18)Anyarthanthu jaiminihi prashnavyakhyanabhyamapi chaiva meke.

By questions and answers coming in koushithaki brahmana it is understood like this.;

To jiva deep sleep is produced in paramathma.diferent knowledge produced adjuncts (upadhies) is not there.by that clean form jivas havibg adjuncts(upadhies) slips and comes out. Through parameshwara only such parameshwara should be known.paramathma who is diferent from jiva is informed in brihadaranyaka also;

In deep sleep jiva will be in daharakasha(little sky).from there comes out to awakenness.

In this sentence jiva is refered for brahmajnana only..this is openion of acharya jaimini.

1-4-6-19

Vaajyanvayaadhikarana.

19)Vaakyanvayaath.

Yajnavalkya who determined to go as parivraajaka ,to divide his property told to mythreyi about that matter.

Deciding amruthathva is not got by money ,she asked her husband how to get amruthathva(deathlessness).

he told to her.” For once lust only remaining things and persons become lovable(priya).therefore athma(self) is beloved.hey mythreyi,by seing athma,recapitulating(manana),nidhidhyasana (also spelled as nididhyasana some times), all these are known(bri.2-4-5) shruthi has told.husband,wife,son,money are not lovable for their sake,but for athma they are lovable(priya)as told by yajnavalkya .

here a doubt comes whether it refers to jivathma or paramathmaas told in bri2-4-12 it seems as jivathma only. But jivathma told here is brahma only.

Mythreyi who came to know liberation (amruthathva) is nt got by moneyrequested.’tell me one that provides liberation(amruthathya)’.

Therefore there athma means brahma only.if brahma is understood liberation is

Got.but eenjoyed by jiva husband wife excetra what is the cause of starting this sentence?

Answer to this question is discussed in next suthras.

(by brahma knowledge amruthathva( liberation) is got.

1-4-6-20

20) prajnana sidderlinga mashmarathyaha

By knowing everything is known. All this is athma only.(bri.2-5,6). For accomplishment of oath(prathijna) non diferentiation of jivathma and paramathma are told like thisthis is openion of acharya ashmarathya.

( if jiva were diferent from paramathma ,though paramathma is known will not be knowing jiva)

1-4-6-21

21)Uthkramishyatha evam bhaavadithyovdulomi

Jiva is polluted by body,senses,mind excetra adjuncts(upadhies).he by virtue of meditation excetra crossing sum of body,mind,leaving body may get united with body.this is openion of acharya oudulomi.

(oudulomi accepts bhedaasbheda)

1-4-6-22) as paramthma only is in jiva form it ia started from abheda form.this is openion of kaashakruthsna acharya.

‘entering as jivathma I will divide (vyakarana)name and form’.creating all forms ,giving names and forms ‘shruthies have told .jiva creation is not told anywhere.

‘by whom will know all these ,him will know by which?

In athma who is akhanda(whole ,partless),non dual no special consciousness(knowledge).he diference between jiva and paramathma is produced by wrong knowledge.

Brahma and athma are one only many shruthi sentences are telling.

‘first nondual sadvasthu(existing material) was there(cham.6-2-1)

‘all these are athma only(cham.2-25-2,bri.2-4-6)other than him there no other seer.(bri.3-7-23).

Smruthi also confirms it.

‘All is vasudeva only’(gi.7-19)I am kshethrajna present in all kshethras.(gi.13-2).

‘samoham sarva bhutheshu name dveshosthi na priyaha(gi.13-27)

In shruthis diference is clearly blamed.’this god is diferent and I am diferent ,like this who does upasana has not known thathva-like animal.(bri.1-4-10)

One who sees multiplicity here gets death upon death.(bri.4-4-19)

In athma there is no vikara(change) shruthi anounces.(bri.4-4-25)

To those who have found ekathva (oneness) no sorrows and fascinations.those who do not accept jivathma(individual self) and paramathma(universal self) diference will deny samyagdarshana.

1-4-7-23

7) prakrithyadhikarana

23) prakrithischa prathijna dristamthanuparodhath.uddhalaka aruni asked shvethakethu.’by which unheard is heard,non recapitulated becomes recapitulated,,unknown will be known have you heard that order(aadesha)’.(cham.6-1-3).

By hearing one everything is heard,ny knowing one everything is known,one thing I will tell is oath(prathijne)..

By knowing one soil mass all soil masses are known,by knowing one everything is known ;by examing one rice grain all rice grains are examined is example,to not to become opposite to to example and oath brahma has also become nature should be accepted.

Brahma is material cause for nature shruthi tells(thai..3-1).as there is no other adhistathri(aboder,establisher),brahma only did world.as there is no other material (upadana) brahma is nature also.

1-4-7-24

24) abhidyopadeshaccha

I will become many,,will become produced,it thought.it is told in shruthi.

(thai.2-6,cham.6-2-3)

Athma(self) is doer also,nature also.

1-4-7-25

25)Sakshaacchobhayomannath.

All these bhuthas take birth by sky,get destroyed in sky only.(cham.1-9-1).it is told in shruthi.

As both creation and destructions are told brahma is material causse for nature.

1-4-7-26

26)Avakrithehe parinamath

To athma both doership and actionsjip (karmathva ) have been told in shruthi.it did itself by itself.(thai.2-7)

Therfore brahma by effect form became nature (prakrithi).

1-4-7-27

27)yonischa hi geeyathe.

‘Karthaarameesham purusham brahmayonim’.it is told in mundakopanishath.

Earth is yoni(cause) for plants.brahma is yoni to prakrithi(nature)

1-4-8-28

8)sarva vyaakhyaanaadhikarana.

28)Ethena survee vyaakhyaathaa vyaakhyaanaha.s

As samkhyas accept cause and effects are same devala excetra have accepted samkhya darshana in dharmasuthras.but samkhya as samkhya smruthi is not acceptable to shruthi here it is refuted.

As pradhana is cause of world is refuted ,atoms are world cause and remaining all arguments are refuted.

First chapter of brahmasuthras is completed here

Brahmasuthras part-2

Chapter -2 pada -1

2-1-1-1

1) Smruthyadhikarana.

1)amruthyanavakaasha dosha prasanga ithi

Chenaannya smruthyanavakasha prasangath.

If fact that brahma is cause of world pradhana which is achethana(jada) itself is cause of world telling sankhya smruthi is wrong it is old.there is no chance to it.this doubt comes.if it is accepted it leads to another mistake(defect).

In githa and apasthambha suthras it is told eshwara is cause of world.if samkhya smruthi is accepted there will be no chance to these smruthies like githa and apasthambha suthra(formula). Apart from that it is wrong to object smruthi by giving examples from smruthi.(jai.su.1-3-3)

In shruthi (shve.5-2) kapila is appreciated.but he is not kapila who taught sankhya.

In manu smruthi sarvathmathva(all is athma only) is told..but kapila has accepted many purushas.

As shruthi is apourusheya(not of man) it is self evidence.it is not for purusha vachanas.(man made).as there is no chance for smrithi we can’t object opposite to vedas.the defect that it is opposite to smrithi won’t come to vedantha.

2-1-1-2

2)Itharesham chanupalabdhehe

Mahath,avyaktha excetra effects of pradhana ,are not found in world and shruthi.therefore if vedantha is accepted ,there is no chance for sankhya smruthi .this is not defect.

(the objection that sankhya darshana is opposite to vedantha is not an objection.sankhya is opposite to other darshanas(vision)) .

2-1-2-3

2)Yoga prathyukthadhikarana.

ethena yoga prathyukthaha

in yoga darshana (vision) also pradhana and mahath thathva have been told.as yoga is refuted yoga is also refuted.

In shvethashvathara ,kata excetra upanishaths there are sentences which seem to tell that yoga is necessary to vedantha knowledge.in mahabharatha it appears to accept yoga and sankhya are also means of liberation.

But to sankhya word in shruthi is knowledge that athma is only one.;yoga means nidhidhyasana. Logics(tharka) excetra are helpful to knowledge of philosophy(thathvas).

By vedanthic sentences only thathva jnana(knowledge of principles) is produced.

(oposition of vedantha to yoga smruthi is not defect)

2-1-3-4)

2) Vilakshanathva adhikarana .

4)Na vilakshanadasva thathaathvancha shabdaath.

(4^th and 5^th formulas tell purva paksha(former argument,oponent’s

Argument)).

Brahma is pure and chethana(spirit).world is achethana(non spiritaual) and impure.(woods and stones are jada(achethana,inert).as there is love and condolence impure).

Therefore brahma is not cause to world in ( nature form ).

2-1-3-5

5)Abhimani vyapadeshasthu visheshaanugathibhyam

In shruthi while telling’water told like this’ excetra has told abhimani gods (prideful)only.therefore world is jada(achethana).

Therfore to world , brahma is not material cause.(upadaana cause).

2-1-3-6

(this is answer to two previous suthras f purva paksha(former argument)

6)drishyathethu

As hairs and nails are born in human body ,jada(achethana) world might have born from brahma.

Brahma’s sadrupa(existant form) has folowd and come in in sky excetra.

One feature of brahma which is cause has come to world which is cause.

If in effect al dharmas of cause are present ,there will be no diference . between cause and effect.

Therefore it is correct to tell brahma is cause of world.

As form ,sound are not present brahma is not seen directly.as there is no sign it is impossible to doubt.,brahma is known by shruthi only.

As shravana(listening) and manana(recapitualations) are adviced it can’t be said they are available to logic(tharka).

Brahma is not available(reachable) to logic(tharka).(ka.1-2-9)but tharka (logic) should be taken as part of experience.

From brahma this spiritless (achethana) world is not born..that means from pradhana which is non-spirit(achethana) pradhana world can’t take birth.this samkhyas should accept.

Spiritual brahma itself is cause of the world shruthi tells.

2-1-3-7

7)asadithi cfeenna ptathishedha maathrathvaath.

Effect will be there berore it is born accepts vedantha(shruthi).pure brahma is I cause of impure world if told it means that before birth it was not there.now also as effect form world as is ‘ sath’ in cause form,before birth also it was ‘sath’(existant) only.now also without cause form brahma world is not independent.

effect form (karya rupa) world was not there before production is a baseless refutation.

2-1-3-8

8)Apeenou thadathpra sampaada samanjasam

In total destruction(pralaya) gross,,impure,,jada(achethana) form world when joins with brahma even brahma becomes impure.liberateds will have to be born again.if brahma exists separate in pralaya means no pralaya is possible.therefore brahma is cause of world is absurd(asamanjasa).(this objection is here in this formula).

2-1-3-9

9)Nathu bristantha bhaavaath.

Effect is in cause form.;cause need not be like effect form only.

‘all this is athma only’’this in front is amrutha form brahma only’excetra shruthies in creation,maintainance ,destruction effect is not diferent from cause it is told.cause and it’s dharmas are imposed.they won’t touch cause.

Scenes (views)shown by magician are not objects.he is himself always. paramathma (universal self) is without company of family.those who know vedantha tradition ‘when jiva knows , knows advaitha.’they tell.sleep,unconsciousness,samadhi(trance) athma only will be there..in awakenness due to avidya(ignorance) division is seen.

2-1-3-10

10) svapaksha doshaaksha.

If pradhana is cause of world before birth world was not there.in pralaya(total destruction) pradhana should aso become like world.there comes a situation to be accepted.

All defects imposed upon us is in samkhya argument also.s

2-1-3-11

11)Tharkaa prathistaa naadapyanyahaanu meyamithi

Chedevamapya vimoksha prasangaha.

Logic has no end.lifting one logic another logic takes birth.even openions of siddha purushas like kapila,kanaada are also diferent.

it means without logic what is told by our previous people need not be accepted.;even manu also with help of direct(prathyaksha),inference,scriptures only religion(dharma) should be known;stopless(endless) is decorative to logic people argue.

But without help of shruthi parabrahma thing can’t be known as it is.it is not direct;can’t be guessed,there are no signs to identify it.

nowledge which is not in fixed form(certainity) can’t be told as correct.

Knowledge got by eternal vedas is always one only.what is told in upanishaths is samyak jnana only(good knowledge).

Therefore brahma is both material and intensional(…………?) cause.

( dry logic which is not helpful brahma realisatiion has no end.effect is cause only.brahma is material cause and nimittha (……………?) cause to world.

2-1-4-12

3) Shistaparigrahaadhikarana.

12)etheena shistaa parigrahaa api vyaakhyaathaaha.

Those who have accepted vedantha vision (darshana ),few in few fractions accepted as refuted pradnaana argument of sankhyas saints excetra all arguments were as though being refuted..

( as pradhana is refuted atomic world cause is also refuted.)

2-1-5-13

5)bhokthraa pathyadhikarana.

13)Bhokthraa patthe ravibhaagashveth yaallookavath.

In world eater called devadattha;a thing called rice is present is seen.if brahma is cause of world there is no chance for it.

To this objection answer is like this.;

Though waves and waves appears in diferent form not other than water.in same way world is not diferent from brahma.this is openion of vedantha.

Created brahma only entering inside appears like enjoyer(thai.2-6).

(world is not diferent brahma.)

‘vambhanam vikaaro naamadheeyam mritthikethyeeva sathyam’(cham.6-1-1).pots and pots are change(vikara) of are only words tell soil only is truth.s shruthi.

In same way parabrahma is cause;world is effect.brahma is truth.world change change(vikaara) of speech.

If in world multiplicity (aneekathva? ) is accepted loukika(this worldly) and vydika works get accomplished.

By kno wledge that brahma is only one liberation is attained.this is also not correct.if this world were true there was nothing to be removed by samyakjnana.

Objection:

It is not acceptable shruthi which tells ‘all this is athma only’.if all were brahma only there is no necessity of evidence-theorem,scriptures of order(vidhi) and prohibitions(nishedha),,liberation scriptures are not needed-it is to be accepted.

Solution:

Till awakened dream is also experienced as truth.jivas by ignorance know that body,mind, excetra as myself only.

If there is vision of female in dream ,enrichment is got in awakenness.,as by false lines real knowledge of true letter happens,by myth sentences there may be knowledge of truth.

Listening to ‘thathvamasi’will come to know that ‘aham brahmasni’(I am brahman.).this is supreme evidence(parama pramana).

By this knowledge that all’s athma(self) is only one Is produced.till that loukika(this worldly) and vydika transactions(vyavahaara)appear as though present.there are no many athmas.eternal kutastha(firm………?)) brahma will not becomes world.in sagunopaasana this is assumed.

2-1-6-15

15)bhaaveechopalabdheehe

Only if there is causeeffect is see..therefore cause and effects are not diferent.

Without cotton thread,without thread cloth are not seen.

2-1-6-16

16)sathvaacchaavarasya

recent effect is present in cause form previously only effect is not diferent from cause.

‘there was ‘sath’ first only’like this shruthi informs brahma is cause ,world is effect.therefore world is not diferent from brahma.

17)asadvyaapa deshaanneethi cheenna dharmaanthareena vaakya sheeshaath

(before creation world was as though non existing)

Asadeeveedamagra aaseeth.(cham.3-19-1)..meaning of this is like this.:

Before division of names and forms this world was like as though not present.

‘thathsadaatheeth’.by this sentence this comes to be known. Therefore effects and causes are are unique(one and same)

2-1-6-18

18)Yuktheeheshabdaantharaaccha

Energy is form of cause.effect is form of energy.cause

Before creation this world was secondless(nondual)’sath’only.(chanm.6-2-2)

How wil ‘ sath’ take birth from asath.?(cham.(6-2-2).above found shruthi sentences inform identity(ananyathe,unique) of effect and causes.from other upanishadic sentences also it is decided like this.

By milk and soil only curd and pots are formed.

Curd is milk only,pot is soil only.

( thread is cloth,soil only is pot,only is wave-anubhavamrutha)

2-1-6-19

19)patavaccwhen folded cloth is opened it’s width,shapes appear.cloth is same.what is not seen in cause are seen in effect.effects and causes are not diferent.

2-1-6-20

20)Yathaacha praanaadi

In times of pranayama transactions of pranavayus is not seen.then to have jiva thay are enough.

Similarly ,before creation in cause brahma effect world was there.by this also it should be known world is nor diferent from

( effect is not diferent from cause. Vikara(change) is name taken birth from speech.it is to be understood.

2-1-7-21

7)ithara vyapadeeshaadhikarana.

21)ithara vyapadeeshaaddhithaakaranaadi

doosha prasakthaha.

(here is purva paksha.former argument)

Thatvamasi excetra sentences in shruthies tell that jiva is not diferent from brahma.by this means work of making world is of jiva only.

If so ,jiva would not have done birth, disease, old age,death excetra mmeaningless . therefore it is not possible to accept that world is by spirit(chethana.)s

2-1-7-22

22)Adhikanthu bheeda nirdeshaath .

Brahma which is higher than jiva only created.there is no favours to be achieved or non favourables to be removed are not there.

By wrong understanding it appears as though there are favours and non favours.

Till family is seen due to ignorance (avidya),to search athma(self) and understanding ,this diference is told in shruthi.

2-1-7-23

23)athmaadivaccha thadanupapatthihi

Though all stones are same ,there are diferebces like rathna, forest stone ,as seeds fallen on earth grow as diferent plants ,as one anna(rice,food) getting into diferebt forms like muscle and blood,,only one brahma appears as jiva and parama(supreme,universal).

Therefore there is no meaning in asking question why jiva will not get done favourable only.

(it is not right to argue jiva might have got done what is right only to him)

2-8-1-24

8)upasamhaara darshanaadhikarana.

24) pasamhaara darshanaanneethi cheenna ksheeravaddhi.

Without helpful means (materials) brahma can’t create woldis not proper to tell.

Only if curd is added to milk becomes curd.to brahma which has got complete power various kinds of effects may occur. To brahma there are no cause and effects.there is no equal and higher than him.(shve.6-1)

2-1-8-25

Gods,rushies(sages,seers), excetra can create by determination only. Create.in same way brahma without any means( materials) can create world.(no material is required for brahma to create world.)

2-1-9-26s

krithsna praskthyadhikarana .

26)krithsna prasakthirniravayava shabbda koopoovaa

(former argument)

If spirit form brahma has become world means whole brahma shoud become wirld.if it is so if we accept’athma shouldd be seen’ this shruthi teaching becomes waste.

Brahma has parts(organs).in that ona part became this world means ‘purusha is divine, abstract, birthless all thes become opposite to shruthies.it also tells brahma is temporal(anithya).

2-1-9-27

27)Shrutheesthu shabda muulathvaath.(doctrine)

But by shruthi only brahma is known. As it is told in shruthi brahma is cause of world. Brahma has no organs.world is created ,bramha is separate .this is told by shruthi.imagined by avidya(ignoramce) which can’t be told brahma or other , due to names and forms it seems to appear as though transactions are taking place.brahma crossing names, forms, actions is present itself by itself.has not become effect.

Nama ,form,Diference is is only changed by(vikara) ..no oppostion to fact thar brahma has no effect only. Shruthi has come to inform brahmathma bhaava(feel).it it is known fearlessness happens.without knowing effect no fruit at all.own form(svarupa,sef form) can’t be known by logic(tharka).should be known by word evidence(scriptures).

2-1-9-28

28) athmani chaivaam vichithraascha hi.

In dream creating chariot,horse,paths behaves ,he knows by himself.gods,magicians do peculear creations it is seen.

Like this existing as it is creates many things.

2-1-9-29

29)Svapaksha dooshaaccha.

Regarding doctrine of vedantha that brahma is cause of world ,sankhya,,vysheshikas, doing objections appley to their arguemenys also.from partless pradhana partful world is born sankhyas tell..

(vedanthi tells answers to their objections.

(brahma is present by it’s own form(svarupa) only..by ignorence imagined transactions world appears as though created)

2-1-10-30

10)sarvoopeethaadhikarana.

30)sarvoopeethaacha thaddarshanaath.

???Parabrahma has all powers (omnipotent) shruthis tell.it should be known.

Sarvakarma,,all kama,(cham3-14-4).sathya kaama,sathya sankalpa(cham.3-14-4),sarvajna(omniscient),all knower(mom.1-1-9).

2-1-10-31

31)Vikaranathvaanneethi cheetthaduktham.

To supreme god there are no organs it is told in shruthi.how it will get energy if asked ,it is not possible to find out by logic shruthi tells.

(shve.3-19).

)brahma is omnipotent ,it has no organs)

2-1-11-32

11)prayojanathvaadhikarana.

32)Na prayojanathvaath.

By creating world god has no use.if he has use he can’t be aapthakaama.

Therefore brahma is not cause of world .this objection is told in this formula(suthra).

2-1-11-33

Lokavatthu leelaa kaivalyam.

But to eshwara to create world is leela(play).by view of transactions this world is created .not really.

To eshwara who is aapthakaama (all desires fulfiled) there is no need of use in play.he is omniscient only as told in shruthi.

(world is play of parameshwara .there need not be any use.)

2-1-12-34.svyshamya nyrgharnyaadhikarana.

34) Vyshamya nyrghrihnyeena saapeekshathvaath thathaa hi darshayathi.

To gods only joy,to animals only sorrow,for human joys and sorrows;like this there is unequality in world.by this eshwara has got unequality(hatred) .

As he destroys all he is severe wicked.

But there no chance to feel like this.

Eshwara creates according to dharma and adharma. Accirding to their karmas joys and sorrows are produced.(bri.3-2-13). Who worships in which way like that only I will give fruit(result).(gi.4-11)

2-1-12-35

35)Na karmavibhaagaadithi cheennaa naadithvaath.

Before creation there will be no karma.when so how can there be diference in karma fruits?this need not be doubted.family has no beginning.-like seed tree justice.

2-1-12-36

36)Upapadyathee chaapyupalabhyathee cha

Even in shruthies (cham.6-3-2, ru 10-190-3)in smrithies also (gi.15-5)family is beginingless it is told.sif we accept family has beginning no cause is needed for world to take birth.even liberated can take birth. There will be no cause for unequality of joys and sorrows.neither eshwara,nor avidya(ignorance) are not cause of this unequality.

Apart from that this begininglessness , is transactional.by athma jnana it is possible for family to become destroyed.therefore it is right to accept family is beginingless.

(to god partiality,overcruelty are not there.family is beginingless.)

2-1-13-37

13) sarva dharmopa patthyadhikarana.

37)sarvadharmopapattheescha.

Brahma is both material and effective cause to world.this badarayana has told so far.omniscient,,omnipotent,great maya brahma by virtue of maya has become wprld cause.

( by naama,ruupaathmaka mayaa ,brahma has got world cause religion.)

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,second chapter first pada,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, completed;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;

Chapter-two pada-two:

2-2-1-1

1)rachanaanupathyadhikarana.

1)Rachanaanu pattheescha naanumaanam.

By Achethana(non spiritual) and imagined pradhana world is not created.

If it is agreed that creation is by pradhana it is to be accepted that all inner and outer differences are due to achethana .soil won’t become pot by itself.

2-2-1-2

Jada(achethana) pradhana can’t indulge in known work.only chethana(spirit) can produce instinct (pravritthi)in achethana(jada) material.he who is chaithnya (spirit)form athma (self) can indulge senses in work.

Therefore eshwara only is world cause.

2-2—1-3

3)Payombuvaccheeth thathraapi.

As milk is cause to growth of calf,as water flows,achethana pradhana can indulge in creation sankhyas may tell.

Both cow and calf are chethanas.water flows towards down only..therefore by eshwara only all transactions occur.

2-2-1-4

4)Vyathireekaanuvasthitheescha napeekshathvaath..

In sankhya vision(darshana) in pradhana sathva,raja,thamas are equal.purusha is negligent.therefore for pradhana to come into effect no cause is needed.

Eshwara told in vedantha is omniscient,omni,omnipotent,great maya.he can create world.

2-2-1-5

5)Anyaprabhaavaaccha nathrinaadivath.

Like grass and water which get converted into milk world may effect into world . sankhyas may tell like this.

2-2-1-6

6)Abhyupaga mee$pyaarthaabhaavaath.

In case if it is taken as pradhana according to it’s nature indulges in creation,for which use?if told for purusha he is kutastha(firm),unattached ,they themselves say.if there is infinet enjoyment to him there may not be liberation.pradhana is achethana(non-spirit) they themselves tell.

1-2-1-7

7) purushaathma vadithi cheeth thathaapi

Like lame and blind or like magnet purusha indulges pradhana in creation if told also defect s not avoided.because as they tell purusha is actionless(nishkria),atributeless,negligent.to promoe pradhana like magnet means ,vicinity of purusha is always present ,liberation will not be there.

There is no third which creates relation between purusha and pradhana.

Even if told it happens like this by fitness ,there will be no liberation.

Purusha is is negligent by self form(svarupa,own form).due to maya promoter.(pravarthaka).

(Note :Purusha=soul,self,pure consciousness,,an androgenous primal human).

2-2-1-8

8)Angithaanupapattheescha.

In pradhana in which three gunas (atributes,charecters), one part becoming one part (angi) and angi(anga posser) won’t match.there is nothing which make to become more or less..by this thathvas(principles) like mahath are not possible to be produced.

2-2-1-9

9)Anyathaanumithoucha jna shakthi viyoogaath.

As atributes ake frickle , in saamyaavasthe(equal stage),according to effect ,becoming more or less atribute may behave sankhyas may tell.

In any way as pradhana has no knowing power defect can’t be avoided..if thhere is that power to pradhana ,spirit(chethana) itself is material cause of world ,this our argument should be accepted.

2-2-1-10

10)Viprathisheedhaaccha a samanjasam.

Sankhyas tell senses,mind, number of these tell diferent in diferent places.

Sorrowful and one who ie cause of sorrow is one only tell vedantha arguers they object.

(pradhana which is achethana (non spirit) can’t create chethana(spirit).purusha is not promoter .therefore sankhya vision is not acceptable.)

2-2-2-11

2) mahadheerghaadhikarana..

11)Mahaddhiirghavadvaa hrisva parimandalaabhyaam .

If brahma were cause world would have become chethana.as it is not so brahma is not cause of world .this is openion of vysheshikas.as vysheshikas tell globe form atomsmicro,short,dvynukas (two atoms),by that mahath and long thryanukas(three atoms) are produced.

When it is so ,by spirit(chethana) form brahma achethana(non spirit) form world why should not take birth?there is no rule that effect should be like cause only.

(if argument that from atoms , diatoms are produced.if it is agreed, brahma can create world. this is acceptable)

2-2-3-12

4) Paramaanu jagadakaarana thvaadhikarana.

12))ubhayathaapi na karmaathathsada bhaavahas

For beginning of union of atoms an induction is needed.this karma should be trial of athma(self,soul) or luck.then there is no union to athma with mindthere is no trial which can be seen.as luck has no chaithanya(spirit) it can’t indulge in work.

When there is no beginning at all two atoms and three atoms can’t take birth.in same way can’t become karma to total destruction(pralaya).therefore atomic wrld cause argyement is not correct.

2-2-3-13

13) Samavaayaabhyupahamaaccha saamyaadanavasthithee

Two atom(dvyanuka) is diferent atom.dvyanuka has samavaaya relation with atom they tell.to becme eternal relation between these two another cause is needed.to that another.like this,endless chain atomic wprld cause is not correct.

2-2-3-14

14)Nithyameeva cha bhaavaath.

To indulge in creation,not indulging having both naturesor not having ,these four graspings won’t support atomic world cause.

In indulgence is nature no total destruction.;if not indulged no creation;to have both opposite naturies is absurd.otherwise should be indulged either in pravritthi or nivritthi.

Therefore atomic word cause arguesment is is not correct.

2-2-3-15

15)Uupaadimathvaaccha viparyayoo darshanaath.

Atoms having forms excetra are eternal(nithya).to work which is having

Physical feature forms ,vysheeshikas tell has begun.yhings having forms are more grosser than their cause,temporal(anithya,non eternal) they tell.

If atoms have forms excetra they are also gross and non eternal.therefore atomic world cause argument is absurd(not right).s

2-2-3-16

16)Ubhayathaa cha dooshaath.

To diferent atoms (earth,water,fire,air)there are diferent atributes.(smell,rasa,form,touch) if imagined first three atoms are larger in size.f imagined that all atoms have all atributes it is not found.as there are three defects ,by telling eshwara is not material cause atomic cause theory is not correct.

2-2-3-17

17)Aparigrahaacchaa thyantha manapeekshaas

.as no desciples agree,,as ultimately not desirable ,atomic world cause theory is not right.

(there is no spirit(chethana) which make unite atoms one another.therefore desciples won’t accept atoms are cause of world.)

2-2-4-18

Samudaayaadhikarana.

(refutation of buddhism)

18)Samudaaya ubhaya heethu keepi thadapraapthihi!

Smell,rasa,form,touch atom groups only are earth,water,fire,air.sky is

Absence( non existance) of enclosure(aavarana).after formation pf samudaya(cause of sufering) m ind gets relation with senses.

The knowledge that I am(myself) chittha.(AALAYA VIJNANA).BY THIS SKANDA,VIJNANA SKANDA ,SAMJNAA SKANDA ,SAMSAARA SKANDA ARE psORUDUCED.

BEFORE CHITTHA WORKS,SAMUDAYA SHOULD P BE PRODUCED.THISE WHICH ARE SAMUDAAYA ARE ACHETHANAS ,THEY WON’T COMBINE by THEMSELVES .

Uniting them,,experiencing chethana(spirit) is not there.

The knowledge that ‘I am’is momentary as buddusts tell,there is no chance for any transactions.samudaaya will not get accomplished(siddhi) like this also.

2-2-4-19

19)Ithareethara prathyayathvaadithi cheennoothpatthi maathra nimitthatthvaath.

Avidya(ignorance), predisposition (samskaara),,vijnana excetra in sum one may be cause of other .this argument is also not correct.though they are cause of one another ,no cause to this group.,no enjoyer.s

2-2-4-20

20)Uttharoothpaadeecha puurva niroodhaath

In sougatha openion(matha)kshanabhanga vaada is told.if it is accepted ,as soon as one moment is destroyed there is no xause for next moment..without cause no fruit.if relation is agreed kshana bhanga vaada is to be left.if births and destructions are things onlythey are only things,it is meant.i between these two beginning,middle,end are there a thing should be present for three moments.if thing is diferent from births and deaths ,thing is permanent it means.if it is like this by seing ,it becomes dharma of visionar.

How ever seen kshana bhanga vaada is adsurd.

2-2-4-21

If told first moment without any reason next moment fruit(result) happens means all can take birth in all places it is meant.by four knids of causes chittha and chaithya are born is openion of sougathas.,to this oath there will be breakage(bhanha).if it is told first moments stands till second moment comes both moments should be together.

2-2-4-22

22)Prathisamkhyaa prathisamkhya a niroodha ppraapthiraviccheedaath.s

It is openion of bouddhas that thing which is made to take birth prathi samkhya nirodha and aprathi sankhya nirodhja ,sky,apart from these three are diferent and momentary .

Fif born thing is progeny (santhaana) ,as there cause –fruit(result) relation will not be destroyed.when soil is ball,when pot also will not be destroyed.

Though told bhaava (…………..?) will not be destroyed.

1)prathisamkhyaa niroodha means thing getting destroyed intellectually.

2) aprathisamkhyaa niroodha –getting destroyed by itselfs

3)absence of enclosyre(aavarana)

2-2-4-23

23)Ubhayathaa cha dooshaath

Avidya(ignorance) excetra are destroyed by proper knowledge..that means,the fact that destruction without cause is to be left.if gets destroyed by itself means to teach dharma(religion) becomes waste.by both types their vision(darshana) is not right.

2-2-4-24

24)Aakaasheecha visheeshaath.

Bouddhas tell sky is occupied by air.therefore sky is not thing,to say absence of enclosure(aavarana)is wrog.both are opposites,sky is also eternal,can’t be said like this.can’t be said they are not things also.one which is not thing can’t be said either eternal or temporal(non eternal).

2-2-4-25

25.Anusmrutheeccha.

As they tell if all are momentary even seer (viewer) should also be momentary.if he is momentary it will not be memory.to see one moment,to memorise one moment in each moment contemplation of memory is needed.if destroyed in every moment who is memoriser?how?

2-2-4-26

26)Naasathoo $ dristathvaath.

By non existant ,existant can’t be produced.(by gold ornaments are proudued .by rabbjit horn nothing is produced.) .by four causes mind and mental(psyche and psychilogical) take birth.by atoms samudaaya is produced bouddhas tell.but by telling by non existant existant are born they make mental disturbance(agitation) of people.

2-2-4-27

27)Udaaseenaamapi chaivam siddhihi.

If existant takes birth from non existant ,even for people who are keeping quiet will also get what ever they want.

Therefore vynashika vision is not is not correct.

(sarvaasthithva vaadins who tell everything is momentary openion is logically opposite.)

2-2-5 29

5) Abhaavaadhikarana.

28) naabhaava upalbdheehe.

If there is external thing ,it is seen.vijnana itself does not appear to be external.nly kutastha(firm) witness can only know.

2-2-5-29

29)Vydhamyaaccha na svapna adivaths.

What is seen in dream is disturded in awakenness..in awakenness things are only seen.experience of awakenness is disturbed in dream.

Therefore awakenness also is like dream only.there is no theme in openion of vijnana vadies.

2-2-5-30

30)Na bhaavoo$anupalabdheehe.

Without exterbal things diferent form vasanas(smells,memories,predisposions ) are not possible to be produced.

Without dependency how predispositions are produced?by this also vijnana vaada (argument,theory) is not accomplished(siddhi).

2-2-5-31

31)Kshanikathvaascha.

Vijnanavaadins alaya vijnana (vijnana showing I am),pravritthi vijnana ( a a vijnana which which appears to show externals) both are momentary they say.first is dependency to vaasanas ,second is not they tell.

Past present and future if there no seer to see vaasana(smell,memories) are not possible.y this also vijnanavaada is also not suitable.s

Shunya theory refutes all transactions of the world.won’t accept transcendental (paramaartha)thathvas.there is no need of refuting it.

2-2-532

32) sarvathaanupapatheescha.

However examined bouddha (vision)darshana is not proper.(not logical).it’s sarvaasthithva vaada ,vijnana vada,shunya vaadas are mutually opposite and produce illusion.

(only kutastha(firm,firm like base stone of irn smith) witness can know vijnana. Shunya vaadies refute sworldly transactions and transcendental thathvas(principles).there is no need of refuting it.)

2-2-6-33

6)ekasminnasambhavaadhikarana

(refutation of jainism)

33)Nykasminna sambhavaath.

In jaina samaya jiva,ajiva, called wo things,jivasthikaaya excetra five asthies are there.to all these they appley saptha bhangi naya.

(syaasthi,syaannaasthi,syaadasthi, cha naasthi ca,syaadavakthavyaha,syaadasthi cha avakthavyaha, syaadasthicha avakthavyaha,syaannaasthicha avakthavyaha,syaadasthi cha,naasthi cha

Avakthavyaha)their all doctrines(siddhaanthas) it is there,not there,excetra non decisive paths they give.

Samyagdarshana or not that,present or not circumstance comes.

Pudgala which they tell also does not happen .this can seen in refutation of atomic theory.

2-2-6-34

In jaina samaya to athma(self) body size is told.there by he is limited(paricchinna) and non eternal.size (quantity) of one body how can it get size of another body?

2-2-6-35

35)na cha paryaayaadapya viroodhoo vikaaraa dibhyaha.

When athma gets big body organs come and join.when gets small size will not get organs..it means to athma change(vikaara) excetra defects,non eternality(temporal) is seen.from where organs come anf where they go ,athma self form(svarupa) is also not decided.

2-2-6-36

In liberated stage jiva’s parimaana (quantity,size……….?) is eternal jains agree.before that also parimaana (…………..?)should be there definitely.by this also jaina matha is refutable.

2-2-7-37

(refutation of thatastheshwara theory)

Nyyayikas ,vysheshikas,and maaheshwaras tell eshwara is efficient cause of world like potter.to create this unequal world there should be love and hatreds excetra to him(eshwara).

Defective inductionless karmas(works,deeds) can’t begin.nobody without selfishness will indulge in work.one who has selfishness can’t become eshwara..

The purusha whom they tell is negligent(udaaseena);therefore eshwara is purusha special won’t match.

2-2-7-38

38)Sambhamdhaanu upapattheescha.

Eshwara is pradhana.,union with purusha or samavaaya relation is not there.eshwara who is thatastha(neutral) is pradhana.he won’t promote purusha.pradhana and purushas won’t depend on eshwara.therefore there is no effect and cause feel.

2-2-7-39

Pradhana has no form.it is not direct also.eshwara can’t keep it under his control.by that also he will create will not match.

Eshwara should be imaginated with body also.body is under time control.before creation it was not there.

2-2-3-40

Like man who has kept his senses uder control ,if eshwara has kept pradhana under his control means ,to him enjoyments have to be produced.,such will not become eshwara.

2-2-7-41

41)anthavatthva masarvajna thaavaa

Pradhana is infinet,purushao is also infinet(anantha,endless). Eshwara is also infinet and omniscient logicians(thaarkikas) imagine.they are mutually diferent.

To omniscient eshwara number of purushas,effects are known.hat means there is an end to them.

If eshwara does not know those means he is not omniscient.therefore eshwara theory of logicians(thaarkikas) is not right.s

2-2-8-42

(refutation of bhaagavatha matha )

8)uthpathya sambhavaadhikarana.

42) uthpathya sambhavaath.

Worship of god should be done contineously .this bhaahavatha principle may be accepted.

As they say,god vaasudeva is transcendental (paramaartha)principle.

By him jiva called samkarshana will take birth.vaasudeva will in four whirls (vyuhas) form of vaasiudeva,samkarshana,pradyumna,aniruddha.

Excetra bhaagavathas tell.

By god called paramaathma if jiva called samkarshana is born,to that jiva

Non eternality will be produced.there will be no liberation.

S2-2-8-43

43)Na cha karmaha karanam.

By doer organ(instrument) is not produced.( by man axe is not produced).

By jva called samkarshana,mind called pradyumna,by that ego (ahamkaara)called aniruddha is produced they tell.

To it there are no shruthi,examples.

2-2-8-44

44)Vijnaadibhaaveenaa thadaprathisheedhaha.

Vaasudeva,samkarshana,pradyumna aniruddha s if told eshwaras ,work of all these four eshwaras only one eshwara could have done?vaasudeva who is cause,remaining effect three ,as there is no speciality (visheha).therefore production remains as non happening(asambhava).

From four faced brahma up to insect called sthamba all are god only ,number of vyuhas(whirls) are four only does not stand.

2-2-8-45

45)Viprathisheedhaascha.

Knowledge,wealth,excetra charecters once;all these are vasudeva only it is told once again.inthis matha(caste,community,openion) veda blame is also there.therefore bhaaavatha imagination is not proper(correct).

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,second chapter pada 2,,,,,,,,,,,,,,,,,,,,,,,,, completed,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

Chapter 2 pada -3

(Regarding creation coming in veda sentences opposite’s refutation)

2-3-1-1

1) Viyadadhikarana.

1)na viyada shrutheehe.

First nondual(advaya) sadvasthu(existing thing)it saw.created light(thejassu,brightness),water,rica (anna,food).it is told I shruthi.

(cham,6-2-1,3)

As it is not told in shruthi sky has no production.

(former argument,or opponent’s argument)

2-31-2

2) asthiithu

but shruthi tells sky is born.(thai.2-1)

(objection to former arguement)

2-3-1-3

3)gounya sambhavaath.

For sky to take birth no cause material.therefore vysheshikas won’t agree that sky took birth.shruthi which tells sky took birth is is gouna(minor,secondary)) only is right.

(solution to objection)

2-3-1-4

4)shabdaaccha

Brahma like sky is everywhere.,there are shruthies which mean eternal.sky itself is self;there are shruthies which tell sky is body of athma(self,soul).therefore sky has no production.

(former argument,purva paksha)

2-3-1-5

syaacchaikasya brahma shabdam.

Brahma is secondless.(nondual,advaya).still penance,anna(rice,food) ,prana,mind,vijnana are brahma it is told unimportantly in shruthi

(thai.bhriguvalli)in same way shruthi which tells production (birth) to skyis also not important.

(former argument)

2-3—1-6

(doctrine)

6)Prathijnaa$haaniravyathireekaa cchabdheebhyaha

‘by knowing which everything is known’excetra oaths not to leave (hand )

that by athma(self) only sky excetra are born should be accepted.if sky is not born from brahma though brahma is known it is not known’.apart from that veda will not become insincere(unauthentic).’all this is athma only’’what is in front isamrutha brahma’ shruthies are also there.

By brahma thejas was produced.it is told in chamdogya.;it can be interpreted as brahma created sky and air;by air fire was created.

2-3-1-7

7)Yaavadvikaaramthu vibhaagoo lokavath.

as sky appears diferent from earth excetra that is also change(ugliness,malformation) only.shruthi has not told anything beyond athma.he is the one who accepts(receives) evidences (pramana) told in shruthi.’other than this has destruction’.this shruthi informs sky is work of brahma.

2-3-2-8

2)maatharishvaadhikarana.

8)Eetheena maatharishvaa vyaakhyaathaha.

Like sky ,air also takes birth by brahma.

(aakaashaatdvyaayuhu (thai.2-1)

(brahma- sky-air)

2-3-3-9

3) asambhaavaadhikarana.

9)Asambhavasthu sathoo$nupapattheehe

Brahma is only (kevala) sadvasthu (existing thing).by asath sath will not take birth.(cham6-7-1)

He himself is cause.,lord of jivas,ne who produces him ,he has no lord.(shve.6-9) shruthies tell.to sanmaathra (existance only) brahma no cause,itself is cause of all they inform.

2-3-4-10

4) theejoodhikarana.

10)Theejoo$tha sthathyaahyaaha .

By air fire was born

(vaayooragnihi . thai.2-1)

2-3-5-11

5) abadhikarana aapaha

11)aapaha.

11)By fire water was born.

Agneeraapaha(thai.2-1)

2-3-6-12

12)prithivyadhikaara ruupa shabdaamthareebhyaha

Water created rice(anna,food).(cham.6-2-4) is told in shruthi.here what is called anna is earth only.by water earth,by earth medicines,,from medicines anna(rice,food) were born.(thai.2-1).this is told in shruthi.

2-3-7-13

6) thadabhidhyaanaadhikarana.

13)Hadabhidyaanaadeeva thu thallingaath.

by sky air,by air fire,by fire water, took birth as told in shruthi.parameshwara existing in sky excetra form,by meditation

(abhi dhyaana only creates.it is to be known.he existing in animals (bhuthas) Regulates them.(bri.3-7-3).it is told in shruthi.

water ,fire saw is told in shruthi.’it thought and saw ‘I will become many take birth’.(cham.6-2-3).’there is no other than him who sees’(bri.3-6-23). Show shruthies that parameshwara onlycreates.

2-3-8-14

7) viparyayaadhikarana.

14) viparyayeena thu kramoo$ tha upapadyatheecha.

To pruduction method ,in inverted or reversal (vipareetha) method gets destroyed.earth in water,,water in fire,fire in in air ……..like this all effect of creation gets merged in supreme cause brahma.though effect gets destroyed brahma will remain in existance form only(sanmaathra).

2-3-9-15

9)antharaa vijnaanaadhikarana.

15)antharaa vijnaana manasii krameena thallingaadithi cheennaa visheeshaath.

Intellect,mind,senses, birth of these has been told previously.it is not told in creation and destruction methds.therefore to this method no fear of bhanga(break up).

Mind is annaful(rice or food),prana is waterful,speech is thejoomaya(lightful). it is told in shruthi.

Prajapathi (lord of all born beings)created mind.it created speech tell shruthies(cham.6=5-4-;?) show there is no break up in method of creation of animals.

2-3-10-16

10) charaachara vyapaashrayaadhikarana.

(birth and death of body are not for jiva)

16)charaachara vyapaashrayasthu syaath -

-thadvyapadeeshoobhaakthasthadbhaava bhaavithvaath.

Sthaava(immobile,stationary),jangama(movecle),animals take birth and die.

Jiva has ni birth and deaths..if there is body there will be births and deaths.jiva has no body.

When purusha takes birth gets body ,hile dieing leaves body.(bri.4-3-8)

Nobody has seen birth and death of jiva.to him births and deaths have been told unimportantly.

2-3-10-17

11.athmaadhikarana.

(jiva has no birth)

17)naathnaashritheehe nithyathvaaccha thaabhyaha.

Eternal jiva has no birth.no destruction by death..bu adjunct (upaadhi) brahma appears to has jiva.he has no old age(senility),death ,fear.he is brahma(bri.4-4-25).jiva will not die.(cham.6-11-3).he is aja(unborn),nithya(eternal) ,permanent,poraana(ka.1-2-18)excetra many shruthi sentences tell this.(thai.2-6, cham.6-2-3,cham.6-8-7, bri.1-4-10 ).s

2-3-12-18

12) jnaadhikarana

18)Jnoo$tha eva .

As parabrahma itself is in jiva feel athma (self)is eternal spirit form.(bri.3-9-28,shve.2-1,bri.4-3-11).athma without sleeping observes those who are sleeping.(bri.4-3-11).he is self light(svaprakasha)(bri.4-3-9).

2-3-13-19

13) utkraanthi gathyadhikarana

(formulas from 19 to 28 inform former argument(purva paksha)).

19) uthkraanthi gathyaa gatheenaam.

Jiva leaving body going to moon world,again returns here to do karma again.like this shruthies tell that jiva goes and comes .as jiva is not body size but atom size.

2-3-13-20

20)Svaathma nachoottharayoo

Through Eye,head top(netthi) excetra jiva goes,and joins heart through senses and heart.(bri.4-4-1) shruthi tells.as jiva goes and comes out of body jiva is atom size.

2-3-13-21

21) naanuratha cchrutheerithi cheenneetharaadhi kaaraath.

Brahma is sathya(truth),jnana(knowledge) anantha (infinet).like sky all pervading eternal, excetra shruthies by view of scripture inform about paramaathma9UNIVERSAL SELF).ELL JIVA’S SIZE IS ATOMIC THESE ARE NOT OPPOSITE..

2-3-13-22

22) SVASHABDOONMAANAABHYAMCHA.S

(THIS ATON ATHMA SHOULD BE KNOWN BY MIND(CHITTHA SHOULD BE KNOWN)(MUM.3-1-9)

TIP OF HAIR’S HUNDREDTH PART HUNDREDTH PART JIVA IS TO BE KNOWN.(SVVE.5-8)

THESE EXCETRA SHRUTHIES JIVA IS OF ATOM SIZE ,CLEARLY INFORM.

2-3-13-23

23) AVIROODHA SCHANDANAVATH.

Like a drop of sandal which gives happiness to whole body ,atom size jiva gives consciousness which has occupied whole body.

2-3-13-24

24)Avasthithi vysheeshyaadithi cheennaabhyupagamaath hridihi

As sandal appears in one spot it can give happiness.but jiva is not seen means .it means asa shruthi tells jiva is in athma there is nothing wrong

That example of sandal s given to jiva.

2-3-13-25

25)gunaadvaalookavath

Like lamp in one place of room gives to light whole room spirit of chaithanya who is anu (atom) occupies whole body.

2-3-13-26

26)Vyathireekoo gandhavath

like sandal excetra athma chaithanya(spirit) leaving athma may exist else where also.

2-3-13-27

27)Thathaacha darshayathi

Jiva who is anu(atom) ,bt chaithanya nature can occupy whole body as told by shruthicham.8-6-1).

2-3-13-28

28)prithagupadeeshaath

Consciousness which is other than jiva has been told in shruthies.

Therefore jiva is anu(atom)

(former argument(purva paksha). ends here)

2-3-13-29

29) thatdguna saarathvaatthu thadvyapadeeshaha praajnavath.

As Parabrahma who is lord has entered in creation jiva is also lord.he is of equal size as that of parabrahma therefore jiva is not that of size of anu(atom).

paramaathma who is prajna ,in saguna(ith form,atributed,with qualities) worship ,manomaya,prana body it has been told.jiva by upadhi (adjunct)

has been told anu(atom).

2-3-13-30

30)Yaavadaathma bhaavithvaaccha na dooshasthaddarsha naath

By relation of adjunct(upaadhi) called intellrct if self form(svarupa) is left even jiva is also is not there.

Apart from him there is no other seer(viewer,observer,looker),listner,recapitulater(manana doer)knower .(bri.3-7-23).till he knows ‘I am upadhi’ no relief from adjunct(upadhi).

2-3-13-31

31)Spumsthvaadivathvasya sathoo$bhivyakthi yogaath.

Panduthana(sterility………?) which is not seen in childhood ,as it appears in youth ,relation of intellect in sleep,total destruction(pralaya) remaining in form of power ,in awakeness and creations appears outside.

Adjunct (upaadhi) will be present till self realisation.

2-3-13-32

If there is no adjunct( upadhi )called intellect,sense objects knowledge should have been there always..or would not have happened,or athma ,or mind to one among two power should have been decreased.

As thses three will not happen there is adjunct called intellect.

2-3-14-33

14) karthradhikarana.

33) karthaa shaasthraartha vathvaath.s

There is rule that yaagaas (yajnas,sacrifices) should be done.unless there is doer they will not become saarthaka(blessed,accomplished).

There is doer,even shruthi also tells(pra.5-9) he (jiva) is doer.

2-3-14-34

Jiva in body acts(behaves) according desires(lust);where desire is produced goes up to there..like this movemebt has been told to jiva..therefore also he is doer(karthru).s

2-3-14-35

35)Upaadaanaath.

Jiva receives(accepts) pranas(senses)is told in shruthi(bri.2-1-18).

Therefore he is doer.

2-3-14-36

36) vyapadeeshaaccha kriyaayaam na cheennirdesha viparyayaha.

To vijnana(jiva) in yajnas,in vaidika karmas there is doership as told in shruthi.(thai.2-5),though there is word vijnana ,it is not intellect.jiva only.

Because shruthi tells vijnana does karma.has not told by vijnana.

2-3-14-37

37)Upalabdhivada nitamaha.

If jiva is doer he should have done what is lovable faviurable to him.as he is not doing so we may say he is not doer.

He can know what is needed and not needed;therefore he can get done what is not needed.

To karma place,time,cause(efficient cause) though needed no obstruction to doership of jiva.though rice, wood(sticks),water are needed doer is cook only.

What is needed should be got done.,what is not wanted should not be done,there is no rule.

2-3-14-38

38)Shakthi viparyayaath.

Jiva is doer;intellect is means(instrument) to it.if intellect has got doership power ,when sad ‘I do’ then ‘myself’’ should be intellect only.intellect needs another means..by accapting like that there will be reverse in power.therefore also jiva is doer.

2-3-14-39

39)Samaadhya bhaavaaccha.

Athma should be seen,heard, recapitualisation(manana) ,nidhidhyaasana(nididhyaasana,meditation) should be done.excetra samaadhi (trance…?) is adviced in shruthi.

it does not appley if jiva is not doer.therefore also jiva is doer.

(samaadhi means consolation of mind.peace of mind)

2-3-15-40

15) thakshaadhikarana.

40)yathaacha thakshoobhayathaa .s

Carpenter works holding hammer and chisel excetra.he labours with sorrow.he himself goes house keeping instruments in one place and takes rest and enjoys.

Similarly jiva with help of intellect excetra adjuncts(upaadhies) sorrows as doer in awakenness,and dream.in deep sleep entering parabrahma enjoys.

Imposing atributeas of adjuncts jiva behaves like doer.seems to eat fruit of karmas.but by self form non doer only.’where there sems as though dvaitha existing there he sees another.where all became athma there by which sees what’(bri.4-4-15).

2-3-16-41

(jiva is doer under control of eshwara)

By order of eshwara ,as subordinate to jiva by ignorance family ,by knowledge liberation happens.there are shruthies which tell this.(kou.4-8,bri.3-7).

2-3-16-42

42)krithaprayathnaapeekshasthu vihitha prathishiddha vy

Tarthaadibhyaha.

According to dharma (good) adharma(bad) eshwara guves fruits.(like rain).

Vydika rules and prohibitions ,to be not wasted eshwara is inductive should be accepted.

2-3-17-43

17) anthaadhikarana.

(jiva is fraction (amsha………..?)of eshwara.)

43) amshoo naanaavyapadeshaadanyathaa chaapi daashakitha

Vaadithva madhiiyatha eekee.

In some shruthies diference between jiva and parama(individual self and universal self) have been told.(cham.4-7-1).in few places fisherman,gamblers are brahma it is told.in few shruthies non -duference

(abheeda)is told.(shve.4-3,thai.aa.3-11-16,bri 3-7 23).

In sparks of fire as heat is equal,to jiva and parama(individual and universal self) spirit(chaithanya) is same.as spark is part(amsha)…………?) of fire ,jiva is part (amsha…….)of brahma.

2-3-17-44

44)Manthraaccha

All animals are his feet;his three feet are in heaven(dyuloka).in this manthra varna also should know that jiva is part(amsha……….?) of eshwara.

2-3-17-45

Mamyvaamshoo jiva lokee jivabhuthaha sanaathanaha.(gi.15-7).by this smrithi sentence it is dicided that jiva is amsha(………..?) of eshwara.

2-3-17-46

46) prakaashaadi vannaivam paraha.

Sunlight and moon light ,by adjunct(upaadhi) of fingures, appear as bent(curved);but sun amd moon won’t move(shake)..in same way to jiva who is amsha(part,fraction?) of of eshwara appears as though sorrow is produced ,eshwara has no smear( lepa)of sorrow.jiva also by adjunct(upaadhi) of body and senses only illusion of sorrow appears and not real srrow.

even to mundanes(loukikas) use of good darshana(samyagdarshana) is seen means ,to one who knows oneself is eternal spirit form there will not be sorrow.by sorrow of jiva paramathma will not get sorrow.

……………………………………………….

2-3-17-47

47)smaranthi cha

Paramathma(universal self) is eternal,atributeless,as water does not attach to lotus leaf to him there is no smear(lepa) of karma fruits;jiva has bondage and liberation ,because he is tied p by linga body(micro body,sukshma body).this is told by vyasa in mahabharatha.

therefore sorrow of jiva is not that of paramathma.

2-3-17-48

48)Anujnaa parihaarow deha sambhaath jyoothiraadivath.

(Should mix with friend is anujne(permision).,enemy should be kept away is solution.)

Athma(self) is only one.still,by relation with body to him permision and solutions match(appley).

Till knowledge of union of brathma and athma is produced ,the illusion that body itself is myself is not avoided..to such there is order and prohibition.athma jnani has no pride.therefore to him no order and prohibition to him.he does not behave according to his will.

Like leaving fire which is used to bake mutton taking another,leaving sun light falling on amedhya(waste,disposal),accepting other,in one object only permision(anujne) and solutions may match.

2-3-17-49

49)Asanthatheeschaa vyathikaraha.

As jiva has no relation with all bodies ,one’s karma fruits(results) won’t mix with that of other.

………………………………………

2-3-17-50

50)Abhaasa eevacha

If water in a pit shakes sun in that also shakes.but he does not shake in water of another pit .in same way karma-fruits of one does not relate to other.

As sun seen in pit of water jiva is illusion(aabhaasa) of paramathma.s

2-3-17-51

51)Adristaa niyamaath.

There are many athmas.they are everywhere;all are lords(vibhus).chaithanyaonly;

Those who say atributeless by luck fruit regulated,if told not so.to such person such luck ,there is no rule to say like this.

(saankhyas and vysheeshikas are multiple athma arguers.(aneekaathma vaadies)

2-3-17-52

52)Abhisandhyaadishu chaivam.

To one among In athmas told by saankhya vysheeshikas,such fruit is needed,such fruit is not needed,if this decision comes ,it has to come in all athmas(selves).

2-3-17-53

53)Pradeeshaadithi cheennaantharbhaavaath

To all athmas though body ebtrae ,determinations and such is not needed ,if this decission and trials,by trial there onlyjoys and sorrows are [produced .this is not correct.

There are many athmas everyhere itself is not correct.to all those who are lords(vibhus) karma-fruit enjoyment is not avoided.

Therefore athma is only one;jivas are his illusions(aabhaasas) is openion of vedantha(shruthi).

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,second chapter of brahmasuthras,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, completed,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

Chapter -2 paada -4

2-4-1-1

1) pranoothpatthyadhikarana.

1) Thathaapraanaaha.

Like sky excetra pranas also take birth.(bri.2-1-20,mum.2-1-3,pra.6-4).eethasmaajjaayathee pranoo manaha sarvendriyaanicha.khamvaayu jyoothiraapaha prithvee vishvasyadhaarrinee||

2-4-1-2

2)Gounya sambhavaath.

Before creation there were pranaas has been told in shathapatha braahmana.;

Therefore pranaas which tell took birth telling shruthies are not important it is told.

There are no pranas in parabrahma (mum.2-1-2). Therefore pranas took birth by brahma.

2-4-1-3

3)Thathpraak shrutheescha.

Eethasmaajjaayathee pranoo manaha sarvendriyaanicha kham vaayu(mum.2-1-3)here the verb jaayathee is important with respect to sky,not important to prana it can’t be said.

Pranas also took birth.

2-4-1-4

4)thathpurvakathvaadvaachaha

From brahma fire,water,food(anna) took birth.mind is annamaya(annaful),prana is waterful(apoomaya),speech is lightful(thejomaya) it is tpld.even if prana takes birth by water also it means born from brahma only..

(pranas took birth from brahma only.)

2-4-2-5

2)sapthagathyadhikarana.

(number of pranas)

5)sapthagatheervisheeshithathvaacchas

From brahma seven pranas took birth as told in shruthi.(mum.2-1-8)

Number of pranas have been told diferent in diferent places.among them least number is seven.therefore there are seven pranas.

(former argument,opponent’s argument,or purva paksha)

2-4-2-6

6)Hasthaadayasthu sthitheethoo naivam.

Hands excetra five karma senses,five knowledge (jnana) senses,and mind.these are leven pranas.-pranas are not only seven.pranas are twelve,thirteen have been told for upaasana(worship).

In purusha ten pranas,leventh is athma(self,soul).(bri.3-9-4)

2-4-3-7

3)anavascha.

Pranas are delicate and separate also.

(five karma senses,five knowledge(jnana) senses,,mind,like this leven pranas.)

2-4-4-8

4) prana shraishtyaadhikarana

(prana is work of brahma)

8) shreestaccha

there is no reason to doubt there was prana before creation.prana excetra special were not there to paramathma as told in shruthi.(mum.2-1-2)speech excetra pranas ‘without you we are not able to live’.this is tokd in shruthi to chief(mukhya) prana.

Therefore prana is high.

(mukhya (chief)prana took birth by brahma.)

S2-4-5-9

6) vaayu kriyaadhikarana.

9)Na vaayu kriyee prithagupadeeshaath.

Prana is brahma’s fourth foot.it penances by light of air,shines.(cham.3-18-4),prana is diferent from air as told in shruthi.

2-4-5-10

10)chakshuraadivatthu thathsaha shishtyaadibhyaha

Prana is organ(karana) producing all kinds of uses to jiva.as it is told along with eyes excetra prana should be known as karana only.

As it is told jada(achethana),prana is bot independent it should be known.

2-4-5-11

11)Akaranathvaaccha na dooshastha thaahi darshayathi.s

Though chief prana is not an organ he will be doing his won works.

By prana only body and senses exist.when remaining organs are sleeping prana only protects body.jiva existing in body and going off is due to prana..like this shruthies tell.(cham.6-7).

2-4-5-12

12)Panchavrutthirmanoovadvaipadishyathee.

Like mind to jiva which is karana prana to prana,,apaana,vyaana,udaana,samaana are five works.

(prana has 5 vritthies(thoughts,works).it is organ(karana) to jiva.pramana(correct knowledge),viperyaya(incorrect knowlrdge), vikalpa( imagination or fantacy),sleep(nidra),smrithi(memory)) are five vritthies)

2-4-6-13

1) shreeshtaanuthvaadikarana.

(prana is atom)

13)anuscha

Chief prana is micro(delicate) ,limited also.prana by adhyaathmika form(tramscendental form) is atom.(anu)shruthies which tell prana as lord(vibhu) tell regarding hiranyagarbha’s prana.

2-4-7-14

2) jyoothiraadhyadhikarana.

14) jyoothiraadyadhistanam thu thadaa mananaath.

Pranas established (adhistitha,subordination)by gods do work.fire to speech,air to pranas are adhistana(abode,establishment ) gods(i.2-4).

(cart can move.but it moves by adhistana(establishment) called ox.)

2-47-15

15)Pranavathaa shabdaath.

Adhistana gods of pranas have relation with jiva.to produce memory there should be jiva who is benificiary(phalaanubhavi).

2-4-7-16

16)Thasyacha nithyathvaath.

In body jiva is enjoyer.he is eternal.he knows smear(lepa) of punya (good deed)and sin ,ejoyment of joys and sorrows are there.to adhistana gods of karanas(organs) in this body no enjoyment of fruits(results).(bri.1-5-20.

(cart drawn by oxes ,as cart driver uses ,jiva enjoys karma fruits.)

(under subordination of gods pranas work.)

2-8-8-17

1) indriyaadhi karama.

17)tha indriyaani thadvyapadeeshaananyathra shreeshtaath.

By him pranas take birth.,mind and all senses take birth.(mum.2-1-3)is told in shruthi.except chief prana remaining leven pranas are diferent thathvas(principle)

2-4-8-18

18)bheda shrutheehe.

In shruthi speech excetra leven senses ,are told diferent from chief prana(mukhya prana)(bri.1-3-7,1-5-3).

Therefore also other pranas are diferent thathvas.

2-4-8-19

Pranas like speech when they sleep mukhya prana is awaken.death has not occupied prana.prana itself is body wearer,and cause of death.therefore also senses are diferent thathvas.

2-4-9-2o

29) sanjnaamurth kllipthyadhi karana.

20)Samjnaamurthy kplisthisthu thrivyathyurvatha upadeeshaath..

If ‘Three strides ‘(thrivrithkarana) is done parameshwara did division of names and forms.to do creation is possible only to eshwara.not possible by jiva.

By name of akaasha(sky)He manages names and forms.(cham.8-14-1).i entering by jivathma form divide.(classify)(cham6-3-2)shruthies tell.

2-4-9-21

21)Maamsaadi bhoumam yathaashabdha mitharayooscha.

Philosophically also(in body alo) thrivrithkarana(three striders ??) takes place.thrivrithkritha land that maens paddy,jave,excetra humans eat as food(anna).in eaten fiid what is gross becomes stool.middle type becomes nuscles,micro(delicate,sukshma) becomes mind.

In same way by water becomes urine,blood,prana.by thejas(shine,light,bright) bone,marrow,speech are formed.

2-4-9-22

Thejas in fire,water in appu,rice on earth as they increasethis is work of anna,water effect,thejas effect ,like this transactions are accomplished .

(brahma divides names and forms)

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Brahmasuthras part 3 and 4 continued:

3-2-3-9

Karmaanusmrithi shabdha vidhyadhikarana.

9)sa evathu shabda vidhibhyaha

Jiva who slept only awakens again.after awaking continuous half done works.Past memory wll be there.what they are here......they will become same(cham.6-9-3).for this reason who one who had slept only awakens.

In due course of time karmas (works) which give fruits,procedures(orders),,if one who awkes is different will be waste.

In water mass as it is not possible to pick up water drop again ,from jiva can’t come back again.there is no chance for this doubt.sadvasthu(existing thing,brahma) only wichh is in association with adjunct(upadhi) has been called as jiva for forma lity.

(slept jiva only awakens)

3-2-4-10

4.mugdheerdha sa mpathyadhikarana.

10)mugdhha sampatthihi parisheeshaath

Awakenness,dream, sleep,leaving body among these unconsciousness is one.,tell loukikas.

Unconsciousness is half sleep,remaining half to death part.still if there is to be experienced unconscious will awaken.,otherwise will leave body and go.

Therefore jnanies will call unconsciousness as half sampatthi.

3-2-5-11

11)na sthanastho0pi parassyoobhaya lingam sarvathrahi.

To brahma both saguna linga and nirguna linga are there in shruthi.sarva karma,sarva kaamaha;sarvagandhaha ;sarva rasaha(cham3-14-2).n ot gross,

Not atom,no it appears brahma has so many dhi) to brahmat short,not long,(bri.3-8-8).therefore brahma is both saguna and nirguna.to accept it is not proper.Because in one place there can’t be two features .

Due to adjunct(upadhi) it appears as though brahma has so many adjectives(visheshanas).

Therefore ashabda(no sound),asparsha(no touch),formless, avyaya(irreducible) to tell not having any adjectives itself is brahma’s form.

3-2-5-12

12)Na Beedhaadithi cheenna prathyeeka mathadvachanaath.

As difference is told b rahma has no adjectives ,to tell like this is not correct.

Brahma has four feet(paadas) ,sixteen kales,and vamanithva is present it is told in shruthi.

but as shruthis has told,to bra not that to each adjective,to brahma abheda(nondifference) has been told.

Presnt in earth brightful(thejomaya Ya),,amruthamaya, purusHa onlyis brightful(thejomaya),amruthamaya, purusha.

3-2-5-13

13)Apicchaiva meekee.

In upanishaths it is told that brahmatells one branch(ka is non differentiated clearly.One who sees difference goes from death to death tells one branch(ka.2-1-11).

Another branch tells enjoyer,enjoyed thing,inductor all these should be known as brahma only.(shve.1-12)

3-2-5-14

14)Aruupavadeva thathpradhaanathvaath

Brahma is worldless ,brahma is our athma itself only.upa

Nishaths have told that brahma should be decided as formless.(bri.3-8-8,2-5-19,ka.3-1-15,cham.8-14-1,mum.2-1-2)

( form is told for worship (upaasane)only)

3-2-5-15

15)Prakashavacchaa vyyarthyaath.

As with relation of fingures,light gets form,in same way as brahma’s upaashi’s relation appears as though having shape.but they are not waste.due to upadhi shape can’t be religion of brahma.

3-2-5-13

16)Aha cha thanmaathram

‘Mythreyi,ayhma(self) without outside inside is complete prajnana Ghana(mass of solid consciousness).(bri.4-5-13).

As there is rasa of salt in salt crystal,,in athma there is spirit.(chaithanya).

3-2-5-17

Darshayathi cahaathoo api smaryathee.

In bruhadaranyka as ‘nethi nethi’,it is known not known ,different from those two in kenopanishath,without geing which speech and mind returns,.it is told like this in thaitthariya upanishath..these words inform that there is no form to brahma.

Though baadhva requestet baashka to inform about brahma two times. He kept quiet.when asked for third time he told you will not know.athma is upashantha.

Narayana showd universal form to narada ‘this is my maya.don’t think that i am i am all animals(five great elements) charectered.’ He told.(mo only(consciousness) only.

3-2-5-18

18)atha eva chopamaa suryakaadivath.

Only one sun appears in different ponds as though having sifferent a many forms.

By these similies athma’s different forms for which efficient (nimittha) cause is upadhi(adjuncts) .athma’s different forms are refuted.

19)ambuvada grahanaatthu na thathaathvam

He is abstract;he is not different from upadhies.he is present everywhere(omnipresent).sUn and water are different substances at distance.Therefore example of sun’s image in water won’t appley to athma(self).

(formula which informa former argument.)

3-2-5-20

20) Vriddhi hraasa bhaakthva mantharbhaavaadubhaya saamanjasyaa devam

In example the fraction which is to be taken only should be taken.

Upamaana (similie)and upameeyas(thing with which it is compared)s need not be equal in all factors.Sun’s image becomes small and big according to quantity oy of water.In moving water appears as though moving. Sun will be there only.

Due to upaadhis like body excetra unchanging brahma appears as tnough contracting and expanding.Brahma will be as he is.

Therefore no any opposition.

3-2-5-21

21)darshanaaccha

Brahma is changeless(nirvikalpa) form.there are shruthies saying that it has entered upaadhies(adjuncts)

Making two leged ,four leged puras(town,place,body) as bird he enters in . (bri.2-5-18)aneena jiveenaathmanaanu praveshya(cham.6-3-2)

( brahma is specialless(nirvishesha).atributes are told for worship(upaasane).

3-2-6-22

6)praKrithai thaavathvaadhikarana.

22)paKrithai thaavathvam hi prathisheedhathi thathoobraveethi cha

Cha bhuuyaha

Therefore nethi nethi is truth.this is order. There is nothing more than this. To truth truth is name.pranas are true.to pranas this is truth.(bri.(2-3-6).it is told in shruthi.

Refuting all name,form,karma(work),difference, casste, excetra upaadhies

(adjuncts) which are in brahma,there is nothing than indesriminate(nirvishesha) brahma tells upanishath. therefore only nethi nethi has been told in upanishaths twice.

Refuting world produced by upadhi brahma only exists it is told.

3-2-6-23

23)Thadavyaktha maaha hi.

After refuting world there is brahma which is different from world.if there is brahma why it is not possible to grasp ?

Brahma is unexpressed(avyaktha,unmanifest).it is witness of all scenes.senses can’t know it.it is not possible to grasp . by eye,speech,by remaining senses,,penance and karmas.(mum.3-18, bri.3-9-26).he is not visible.not reachable by thoughts,changeless(avikaari).(gi 2-25).

3-2-6-24

Athma who is unmanifest ,at the time of nidhidhyaasana ,yogis see.to this shruthies are only direct evidence.”as svayambhu has made senses to go outwards man will not see within himself.

One some viveki(power of descrition) desiring amruthatha(deathlessness) turns eye and sees inside athma.(ka.2-1-1).

To yhis inference evidences are smrithies.anciebt(sanaathana) god yogis see.(ma.bhaa.u.pa.46-1)

3-2-3-25

25)Prakaashaadivacchaa vysheeshyam prakaashascha karmanya bhyaasaath.

Jivathma sees paramaathma(universal self) by meditation.therefore different if said not so.sky,sun,light excetra ,kamandala,water,fingures relation though appears as different,will not leave self form(svarupa).in athma difference is due to adjunct(upaadhi)

It has been told repeatedly in upanishaths.

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3-2-6-26

Athoonamtheena thatha Hi lingaam

jivathma by losing ignorance by ignorencebecoming infinet unites with prajna

There is sign of shruthies about this matter.One who knows brahma becomes brahma(mum.3-2-9)As brahma merges with brahma.(bri.4-4-6).

3-2-6-27

27)Ubhaya upadeeshaatthva hi kundalavath.

The difference between jiva and prajna (mum.3-1-8, 3-2-8),nondifference is also told in shruthi(cham.6-8-7,bri.1-4-10,3-4-1,3-2-3).

Though only one serpent ,as It rises hood and stands ,in brahma there should

Be both difference and nondifference.

(former argument)

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3-2-6-28

28)Prakaashaashrsysvadva theejasthvaath

In both sun and sun light ,as light is equal in both ,in brahma there may be both difference and nondifference.

(former argument)

3-2-6-29

(doctrine)

29).puurvavadvaa.

Like snake and hood paramaathma’s special shape itself is is bound jiva.

Like sunlight paramaathma’s one part is jiva if accepted,bondage becomes true

And teaching of liberation becomes waste. translating known difference shruthi propounds Non difference.(see 25^th formula)

3-2-6-30

30)prathisheedhaascha

There is no other seer (viewer)than brahma.brahma is purva,it has no in and out.Shruthi refuting all other tham brahma has Retained brahma only.therefore non difference is evident.

(the order nethi nethi retaining brahma refutes remaining all.)

3-2—7-31

7.phalaadhikarana

31)Paramathaha seethuunmaana sambandha bheeda vyapadeesheebhyaha.

(Former argument)

Athma (self) is worn bridge.(cham.8-4-1)shruthi has told.crossing that bridge should be geting something which is not athma.

Brahma has four feet.two gorasu(hoof),sixteen marks,(kale.?).this measurement is also there.therefore there should be another principle which is other than brahma.

In sleep there will be relation of jiva with brahma.this is told in shruthi.(bri.4-3-35)

In same way purusha in adithya,purusha in eye difference is alo is told.

Therefore there should be something other than athma

3-2-7-32

(doctrine)

32) saamaanyaatthu

Brahma is secondless(non dual,advaya) sadvasthu(existing material).it is told in shruthies.

As water is held by building katte(baandh),brahma has held world.therefore brahma is called bridge(sethu).crossing bridge means geting brahma is only meaning.(cham.8-4-2)

3-2-7-33

One fourth of complete coin is is one part(paada).as used practically(vyavahaara) For dull and middle authorities to make intellect to stand in brahma (for worship)measurement is told.

3-2-7-34

34)sthaana visheeshaath pra kaashaadivath.

The knowledge which has been produced by relation of upaadhies like intellect ,is destroyed after destruction of upadhies.this only is told as relation with paramathma.(universal self).

The difference which happens due to figure in sunlight and moon light gets destroyed with upaadhi.

There is no principle(thathva) other than parabrahma.

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3-2-7-35

35)uppattheescha

in deep sleep ‘m erges in oneself’.it applies only if it is like this.selfform(svarupa) is concealed in awakenness and and dreams due to upadhies(adjuncts)

difference is also due to upadhies not otherwise(not for other reasons)outside sky and heart sky excetra tell about only one sky.

3-2-7-36

36)Thathaanya prathisheedhaath.

Apart from brahma there is no other many shruthies tell.

All this is athma only.(cham).

There is nothing which is higher and lower than him.(shve).

Who knows anything other than athma to him all those wil push him away.

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neha naanaasthi kinchana (bri.4-4-19)

brahma has no inside and outside.,no back and front

e........................................................

3-2-8-39

39)shruthathvaaccha

Eshwara himself is cause of fruit. shruthi tells this.

Eshwara is mahaantha,unborn(aja),athma(self), annaada(food giver)and vasudaana.(bri.4-4-24)

3-2-8-40

jaIminiratha eva.

3-2-8-40

40)Dharmam ja Iminiratha eeva.

One who wants heaven should do sacrifice.it is said in shruthi.to give fruit in due course of time thereshould be apurva.

If eshwara gives fruit ritual(karma) performance becomes waste. He should be partial and cruel.when shruthi becomes evidence(pramana) dharma only gives fruit.this is openion of Jaimini.

3-2-8-41

41)Purvanthu baadaraayanoo heethu vyapadeshaath

Baadaraayana tells as said before eshwara himself is caue of giving fruit.Dharma and adharma are made to be done by eshwara only as told in

Shruthi.

Sincerity of doing worship,worship done with sincerity eshwara only gives fruit.it is told in smrithi also.(gi.7-21,22)

Eshwara has no partiality and cruelty as. Told in shruthi previously.

(according to karma of jiva eshwara gives fruit)

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Chapter 3 pada 3

(Saguna and nirguna vidyas)(form and formless vidyas)s )

3-3-1-1

1.satva vedantha samanvayaadhikarana.

1)sarva vedaantha prathyayam chooodanaadya visheeshaath.

Brahma is single form only one thathva it is told.brahma jnana is produced by sentences which inform things self form(vasthu svarupa).It is told in shruthi.therefore how can there be difference in worships told by upanishath?

Answer to this question is like this:

thoughts of difference and non difference(bheda and abheda) are about saguna brahma and prana excetra.in these upaasanas giving fruit here only and also in due course of time ‘krama mukthi’ is attained.

In brihadaranyaka and chandogya lso prana,panchagni(five fires), vaishvaanara educations (vidyas)are told.

Chodane(.............?),form,uses when these are same respective upaasanas are are same in both.

3-3-1 -2

2)Bhedaanneethi cheennai kasyaamapi.

In supaasanes as there is form difference It is not right we can’t say.in panchaagni vidya chandoga’s say five fires.,vajasaneyi’s say six fires.In same way chandogas say four pranas and vajasane Yies say five pranas.

On both sides existing difference is very less.By this we can’t say thing to be known, performed upaasanas wOn’t become different.therefore on both sides same upaasanes are told.

3-3-1-3

3) sbaadhyaayasya thathaathvena hi samaachaaroo$dhi

Kaaraascha savavaccha thanniyamaha.

to atharvana vedists there is vratha of wearing fire on head.Not to remaining.there is no meaning in telling upaasane is different.Athrvan ikas keep fire on head for svaadhyaaya(self study).n ot for upaasane(worship).in book called ‘samaachaara’ it is told also.

Told In remaining of Vedas, to threthagni related fire called ekarshi fire sourya excetra seven sacrifices(homas) is told in atharveda,therefore they are told for atharveda people only(atharvanikas).

Therefore by little difference upaasana won’t become different.

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3-3-1-4

4)Darshayathi cha

By upaasane what is to be known is brahma only.

‘all Vedas inform which word ‘(ka.1-2-15)

Bhvricharu in uktha,adhvaryus in fire,chamdogas in

mahavritha, enquirq (think,discuss) about him only.(I.3-2-3).

Eshwara is told as great fear(mahaabhaya),lifted diamond in kaataka.in thaitthiriya is is told who sees difference in brahma will have fear.. In brihadaranyaka vyshvaanara is told as ‘only regional’ abhivimaana..

By this we should know corresponding upaasanas are one only in all upanishaths.

(panchagni vidya,vyshvaanara vidya,shaandilya vidye, are told in different upanishaths.as to be known is one andsame only these upaasanas are one only.)

Bhedaad vvidhi sheshavath samaaneecha

3-3-2-5

2.upasamhaaraadhikarana.

5)upasamhaaroo$rthaa Bhedaad vvidhi sheshavath samaaneecha

When one upaasana is told in two places ,,if few attributes are not told in one place,joining attributes told in another place should be joined and worshiped.

(upaasana).parts of agnihothra which have remained are told in one place ,as they are joined in another in another place in same way.

(if in one upaasana if attributes of brahma are told in in different kinds ,in different places by joining them upaasana should be done.)

3-3-2-6

3.anyathaathvaadhi karana.

6)Anyathaathvam shabdaadithi cheennaa visheeshaath

Gods in yajnas(sacrifices) to exceed demons(asuras) vaak excetra prabas asked to make udgaana(song)).by demon sins they becoming broken (bhangitha,disturbed) asked main prana to do udgana.it is told in brihadaranyaka.gods to exceed demons(asuras) accepting udgitha,blaming other pranas accepted channdogya also.chaain (chief) prana only.this is told in

Udgitha upaasane told in both places is same only.

(former argument)

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3-3-3-7

7)navaa prakarana bheedaath pa Roovariiya sthvaadi vath.

Omkara which is part of udgiitha should be kept .this is told in brihadaranyaka.

Orshiped(upaasana).this is told in chandogya.in omkara only prana vision should be kept as told in chamdogya..

Having Paroovriiyasthva (high,supreme) attribute (character) as special(aadverb?), upaasana of udgitha is different from having special character like golden mustache is different from upasana of udgitha.similary as there is prakarana difference(bheda) Udgitha upasanas told in brihadaranyaka and chamdogya are different.

(Doctrine)

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Tthamasthithuktha thadapi

3-3-2-8

8)samjnaathasche tthaduktha masthithu thadapi

Though name Upadhi vidya is same here upaasana is same only,

If upakrama is not different,if meaning to be taken is one only upasana will be one only.

(prana vidyas told in brihadaranyaka and chandogya are different.)

3-3-8-9

4.vyaapthadhikarana.

9)Vyaaptheescha samanjasam.

Omithyeedkshara mudgiitha mupaasiitha.(cham1-1-1)

Here omkara which is part of udgiitha should be worshiped(upaasana).here udgiitha is visfeshana to omkara.

Omkara whIch is told in all Vedas has not been told here to do upaasana.

(in chamdogya 1-1-1 told is omkara which is part of udgitha .)

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3-3-5-10

5.sarva bheedaadhikarana.

10)Sarva bheedaadanyat hreemees

in Vasistathva,prathiste,treasure excetra charecterstics should be worshiped(upaasana)..this is told in brihadaranyaka and chandogya.

As Koushiithakies tell only highness of prana.as prana science is same vasistathva excetra charecters in both places koushiithakies should add.

(charecters of prana told in briihadaranyaka and chandogya should be added in koushithaki upanishath should add and worship(upaasana).

3-3-6-11

6.anandaadhyadhikarana.

11)anandaadyaha pradhaanasya

brahmda is ananda (bliss,joy) form,solid of knowledge(consciousness).,all pervading, Athma of all, excetra charecters should be added where ever brahma charecters are told.there brahma is very important.it’s charecters(religions) appley in all places.

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3-3-6-12

12)Priyashirashtvaa dyapraapthi rupachayaapchayouhi bheedhee.

To anandamaya (blissful) head is priya,right chest is moda(joy),left chest is pramoda(joy),bliss is athma(self),b rahma is puccha(tail),are told in thaitthiriiya.these religions of ananda maya kosha(sac) will be present in each more or less.therefore these are not religions(charecters) of b rahma.

Parabrahma is differenceless.to keep mind in it priya is head excetra scharecters(religions) are imagined..therefore priya is head excetra can’t be added in all places.

3-3--6-13

13)IIthareethvartha saamaanyaath.

there ananda(bliss) excetra brahma svarupa(form) is toold should be added everywheress.to this brahmajnana is only use.

3-3-7 -14

7.adhyaadhikarana.

14) Aadhyaanaaya prayojanaa bhaavaath.

Senses,-sense objects,-mind-intellect-mahath-avyakthas-one is higher than other.purusha is higher than avyaktha.hIgher fate(gathi).this Is told in katopanishath.

By knowing senses are higher no use of any kind.purusha is higher than remaining all.he is beyond all anarthas(meaningless,disasters).if this is known by meditation liberation is attained.

3-3-7-15

15)Athma shabdaascha

This puruusha is hiden in all bhuthas(animals) is athma it is said.(ka.1-3-12).By tnis we come to know senses are anaathmas.speech in mind,mind in jnanathma,,him in mahath,,that in shaanthaathma(peaceful self) should be held and kept .this is told in yoga to know athma.

One who does like this will get supreme post(paramapada).

(brahma is blissform,solid of consciousness(knowledge),athma of all,all pervading(sarvagatha).all these charecters (religions) should be added ,where ever brahma form (svarupa) is told.priya eheadxcetra charecters should not be added.)

3-3-8-16

athmagrihiithya dhikarana

16)athmagrihiithiritharavaduttharaath

This was before athma only.(I.1-1).here athma means paramathma only.from athmaSky was born whhich thaitthiriiya tells.here athma means paramaathma only.Like this only we should take meaning here.

3-3-8-17

Dithi cheeth syaadava dhaaranam.

In I1-1 paramaathma after creating five great elements(pancha maha bhuthas)

Created worlds.it should be matched like this.

Athma brought cow and horse excetras to gods.(I.1-2-2)

It is told like this to show athma means brahma.

First it was athma only tells this clearly.

(I 1-1 told athma ,is paramathma only(individual and universal self).he after creating five great elements created world.)

3-3-9-18

9.kaaryaakhyaanaadhikarana.

18)Kaaryaakhyaanaada puurnam

In prana conversation (cham.5-2-2, bri.6-1-14)dog,creature, upto all insects are anna(food) of prana only.

Those who practice shruthi(shroothriiyas) before meals,afterwards also doing achamana think as they have covered prana with cloth.water is cloth of prana.

Before meals and and afterwards to order achamana this is not told.to think of non nakedness of athma is proper here.

(before and after meals while doing achamana one should think of nonnakedness of prana should be thought.)

3-3-10-19

10.samaanaadhikarana.

19) samaana eevanchaa bheedaath.

In agni rahasya(fire secret) of vaajasaneeya branch There is shaandilya vidya.

Athma is manomaya,prana body,bhaarupa(shining form) worship(upaasana) should be done like this.it is told(sha,braa.10-6-3-2)

In same branch of brihadaranyaka ‘this purusha is manomaya,bhaarupa(shining form),,truth,in heart is like grain of paddy and jave,lord of all,eshwara ,rules all these.(5-6-1)it is told.

As upasana is same in both places adding charecters should do upasana.

(fire secret(agni rahasya),,shandilya vidya(education) told in brihadaranyaka is one only.)

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3-3-11-20

11.sambandhaadhikarana.

20)Sambandhaadeva manyathraapi

(former argument)

Aching of truth brahma (bri.5-5-1) truth is adithya.he is in solar system.to adithya purusha aahaha is upanishath.to one who is in eye aham is upanishath.it is told.

In both places both names can be thought.

3-3-11-21

21)Navaa visheeshaath.

These purushas existing aayathanas(house or dwelling)keeping different solar system as goal ahaha ,seing right eye aham ,different upanishaths have told.

(these are different upasanas)

3-3-1122

23)darshayathi cha

Though upasanasa are same Dharmas are different.upanishaths are different(cham 1-7-5).as it is told adithya purusha,akshipurusha vidyas are different.(cham.1-7-5).

(adithya purusha vidya and akshi purusha vidya are different).

3-3-12-23)

12.sambhrithyadhikarana.

23)Sambhrithi dyuvyaapthyapi chaathaha.

Brahma high (jyesta) veeryas (boldness ,strength) are worn by brahma.first brahma has occupied heavenly world(dyuloka).this is told in parishistas of raanaayaneeya books greatness of brahma is told.

In shandilya vidya to brahma a house(ayathana) called heart is told.In

Upakoala vidya eye,in dahara vidya dahara sky, ayathana(house) has been told.

Brahma has many greatness..it may be worshipped(upaasana) in many Ways.t Herefore veerya(boldness,streNgth),sambhrithi,dyuloka vyaapthi should not be added witn shandilya and dahara vidya.

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3-3-13-24

13.purusha vidhyaadhikarana.

24)Purrushavidyaa yaamiva cheethareeshaa manaamnaanaath

In thaitthiriiya purusha yajna is called yajna of known.

Morning afternoon eveningare are sacrifices(homas).,death is avabhritha.

Pandies and pyngies in their rahasya brahmana have imagined purusha as yajna((sacrifice)

Thirst,hunger,experience of boredom is. Deeksha(initiatiation).meals ,drinking water ,rathi are upasadas. Laugh,eating are sthuthasthas.non volence,penance,donation,arjavaTruth sentences are dakshinas.death is ava

Bhrutha.Among these two there is resemlence only in avabhritha.in thaitthiriya It is not told purusha is yajna.

Terefore they are different upasanas..adding guna s upasana(worship) should not be dome.

(in thaitthiriya,rahasya brahmana told purusha yajnas are different.)

3-3-14-25

14.vedhaadhyadhikarana.

25)vedhaaadyartha bheedaath.

In begining of atharvana vada’s upanishath.’cut all parts of enemy,cut heart,let head become three pieces it is told.

In same way thandies,shaatyaayanies,,vajasaneyies,koushithakies upanishaths beginning there is pravargya brahmana.in beginning of upasanas whether these should be added or not?

As it is related to abhichaarika relation,cut the heart excetra should not be added to upasana.

(vedha,pravargyas should not be added to upasana).

3-3-15-26

15.haanyaadhikarana

26)Haanouthuupaayana shabda sheeshathvaath kushaachanda

Sthuthyupagaanavath thaduktham.

In shruthi’as horse shakes off hairs,shaking off sins....’ i will attaia brahma loka’

It is said.His childe rn property,friends good karmas,,enemies bad deeds, they will get it is told in some other place.

sIn another place ‘he will shed off punyas and sins.jnathies who like him will get his punyas and disliked will get his sins.’it is told.

These sentences have come for appreciation of vidya(education)..though only leaving of punya and sins are told ,those what others get should also be added.

When kushas are told kushas of oudambara,when chandassu is told deva chandassu of ten letters should be taken.

When Ruthvika should do upaganais told adhvaryu should not tell.if time is not told one should depend upon sun’s half born time.this is to be decided like this according to purva mimamsa justice only.

(when it is told jnani will lose his punya and sins ,it should be known that others will receive it).

.................................................

3-3-16-27

saampa raaaayaadhikarana

27)Saamparavee tarthavyaabhaavaath thathaahyanya.

Upaasaka(worshipper)wants to get brahma leaving body.he has nothing to do with punyya andsins.therefore while leaving body only he leaves sins and punyas.

3-3-16-28

29)Chandatha ubhayaaviroodhaath.

After leaving body no purusha(human) trial.there before leaving body only punyas(good deeds) and sins should be lost.s

(Like this it applies to both nithya and naimitthika.upaasaka before leaving body only leaves sins and punyas)

3-3-17-29

17)gatheerarthavathvaadhikarana

26)Gatheerarthvamubhyahaa$nyathaa hi viroodhaha.

Where leaving of sin and punya is told there devayana will be

Produced.this i not right.A liberated has no devayaana.by knowledge he becomes brahma.

Leaving sins and punya a niraanjana attains resembllence.(mum.3-1-3)

(jivanmuktha has no devayana)

3-3-17-30

30)Upapannastha llakshanaarthoopalabdheerlookavath.

To go to other place path is needed. To be healthy no need of path.

For sagunopasana deva marga is fruit.when there is self realisation no need of going anywhere.no path is also needed

Therefore when sins and punyas are left deva marga(path) does

Not happen.

3-3-18-31

18.aniyamaadhikarana.

31)Aniyamaha sarvaasaama viroodhaha shabdaanumaa naabhyaam.

Those who know panchaagni vidya ,those who worship as shraddhe(interest,sincerity) to these devayaana is told.to madhu,shaandilya, vyshvaanara excetra vidyas no gathi(movement,fate) is not told.

As there is no rule that there is no devayaana ,to all saguna vidyas devayana movement happens.

this is told by shruthi(bri.6-2-15) and shruthi (gi.8-26)

both. Mere interest, penance without strength of upasana can’t give devayana.

Mere interest, penance without strength of upasana can’t give devayana.

(to all saguna vidyas devayana is result.)

3-3-19-32

19.Yaavadadhikaaraadhikarana.

32.yaavadadhikaa Rikavamasthi thiraa Dhikaarikanaam.

Apaarantharathama,vasista,bhrigu,sanathkumaara excetra Though they were kno wing meaning of Vedas they took birth again it is said.

By this for bra Hmajnana there may or may not be fruit.To karma fruit will be in due course of tim.To braHmajnana liberation itself is fruit.it occurs here now only.

To tell you are that itself we can’t say you will become that after death.

Aparantharathama excetras by veda tradition were appointed (fixed) by eshwara.

As term of authority finishes to them kaivalya is got.(cham.3-11-1)

Brahmajnanies after having brahmajnana as soon as they get relieved from body will unite with brahma.by jnana Seed of karma seed of karma will get burnt.

((for those whoo doubt that brahmajnanies have body it is toold like this.vasista,bhriigu,sanathkumara ,un excetra liberation is only after completion of term of authority.,brahmajnani attains liberation here only.)

3-3-20-33

20.aksharaadhikarana.

33)Aksharadhiyaanthvavirodhaha saamaanya thadbhaavaabhyaamoupasadavath thaduktham.

Akshara asthula(nongross),ananu(non atom),adheergha(not long),ahrisva(not short),(bri.3-8-8),

Akshara is unseen,agraahya(non graspable),agothra(gothraless),avarna(colourless),(mum.1-1-3)

It is told.

which are Vedas of udgathri,while giving purodaasha are related to adhvaryu.

Refuting all specialities as brahma only is propounded,in aksharopasana adding all specialities, all those should be protested(prohibited,prathishedhisu Manthras of saammave are Vedas of udgathri,while giving purodaasha are related to adhvaryu.

This jaimini told in purva mimamsa justice should only be applied here.

(to parabrahma prohibition of all visheeshanas should be added.)

3-3-22-35

22.antharaadhikarana.

35)Anthara bhuutha graamavath svaathmanaha.

which is direct aparoksha(non indirect) brahma ,who is omnipresent athma,’both ushastha,kahola are present in both questions.(bri.3-4-1,3-5-1)

Both these questions are related to one athma who is present in all.as only one is to be known both vidyas are same.

In other shruthi(shve.6-11) it is told ss only one athma is present in all.

((in both ushastha and kahola questions what is told is one vidya(education) only.).

3-3-22-36

36)anyathaa bheedhaanupapatthirithi cheennoopadeshaamthavath

Uddhalaka aruni to shvethakethu told like this.you are Athma only.he has told nine times.athma is only one.

Athma is different from effect and cause.this is told in ushastha prashna.athma is beyond thirst excetra is told in kahola prashna.

(in athma Topic these dharmas should beaded)

3-3-23-37

23.Vyathihaaraadhikarana.

37.vyathihaaroo vishimshamthi hii tharavah.

In Ithareeyoopanishath regarding adithya purusha’who i am this(ivanu) is he

only.who is this myself is he only.’it is told.

Jabaala’worshippable god you are me only and i am you only.’told.this is recited.

Like this exchange form both types of meditations are done ,oneness becomes firm.

(union should be thought in both types)

.............................................

3-3-24-38

24.sathyaadyadhikarana.

38)Syaivahi sathyaadayaha.

In brihadaranyaka (5-4-1) first born maha vriksha(big tree) is to be known as sathya brahma it is told. Later(5-5-2) that truth only adithya in solar system,purusha in right eye.it is told.

In Bri.5-5-2’that truth only’ as it is told upa Sana told in both places is same.with different adjectives has been told in two places.it is to be known.

(both truth vidyas(educations) told in brihadaranyaka are one only)

3-3-25-39

25.kaamaadhyadhikarana.

39)Kaamaadihi tharathra thathra chaayathanaadibhyaha.

Athma in dahaaakaasha is Without hits of sins,, no old age(senility),death,sorrow,hunger, thirst,-sathyakaama,sathyasankalpa.it is told in chandogya.(8-1-5)a

Vijnanamaya in pranas,mahanaja,athma is in heart sky(hridayakaasha.

All he has kept under control Tells Brihadaranyaka.athma is in daharakasha(heart sky).it is told in both places.In both places what is to be known is eshwara only.

Sathyakamadi charecters,vasistadi charecters adding in both places should upasana be done.

(apara brahma told in brihadaranyaka and chandogya is one only.)

3-3-26-40

26.aadaraadhikarana.

40)Aadaraadalopaha.

First come rice shuld be sacrificed in mouth.this is told in vaishvaanara vidya.

Five Pranahuthies are told.

Though there is no meals,by water,or by another liqid pranahuthies should be given.

(former argument)

3-3-26-41

41)upsthithe$thathsadvachanaath.

In first come material pranagnihothra should be done..this is told in shruthi.

(cham.5-19-1)

Without meals no pranahuthi is to be given.

(if no meals,no pranahuthi)

................................................

3-3-27-42

27)Nnirdhaaranaadhikarana.

42)Thannirdhaaranaa niyamastha dristeehe-s

-Prithaghyaprathi bandhaha phalam.

Udgithakshara called done. omkara upasana should be done.(cham.1-1-1).

Whether it should be added with karma always?upasana need not be

Done by rule.Without upasana karma may be done.

sukthakaras have not told that upasana should be done in kruthus.

(after doing udgitha upasana only karms need not be done.)

3-3-28-43s

27)pradaanaadhikarana

43)Pradaanavadeva thaduktham

As adhyathma prana is higher.as adhi daivatha air is higher. it is told in brihadaranyaka.(1-5-21)

As adhyathika prana is samvarga.,as adhidaivatha air is samvarga..it is told in chandogya.

Air and pranas should be done upasanas separately.

In yaga called thridhathu to indra only king,aadhiraja,svaraja these three charecters separate purodaashas should be given.(pradaana).as jaimini has decided airand pranas upasanas should be done separately.

(upasanas of air and pranas are different)

3-3-29-44

29)lingabhuyasthvaadhikarana

44)Lingabhuyasthvaath thaddhi ba sthadapi

Mind saw Thirty six thousand manomaya,worsHippable it’s(won) fires it is told.(sha.bra.1o-5-3-3) .like this speech,prana,eye,ear,and karmendriyas(motor senses) imagined fires aare also told.

these are not related to karmas.to tell they are related to upasanas thare are many linngas(signs).these are in fire chapter.

Than prakarana linga is stronger.this is doctrine of jaimini.

3-3-29-45

45)Purva vikalpaha prakaranaath syaath kriya maanasavath.

Making sacrifice of soma called sea(samudra) on tenth day of dasharathra,drinking remaining once should be done mentally it is

Told.still it is part of action(kriya).

Told in pevious formula fires are part of karma and not for independent upasana.

(former argument)

3-3-29-46

46)athideshaaccha

To each fire collected by mind has equal greatness(mahima). To these karma related fire has given dharma.

Therefore these fires of part of karma .this should be decided.

(former argument).

3-3-29-47

47)Vidyeevathu nirdhaaranaath.

Regarding fires collected by mind excetras ‘vidyayaa hyeevytha vidhaschithaa

Bhavanthi’it is told..it is Confirmed that they are fires told for independent upasanas.

Brahmasuthras part 3 and 4(final):

3-329-48

48)darshanaaccha

There are many lingas(signs) to tell these are independent.(sha.bra.10-5-3-2)

3-3-29-49

49)Shruthyaadi baliiyasthaaccha na baadhaha.

These fires are formed by vidya according to shruthi,all bhuthas form fire for him is linga,,as there are sayings that to one knows like this by vidya for him fires formed(arranged).Depending only on prakarana ,can’t be told that these fires are part of karma.

3-3-29-50

50)Anubamdhaadibhyaha prajnaanthara prithakthvavath dristascha thaduktham.

Total days of of human(man’s) logevity are 36000 days.taking same numbers of manovritthies(mental attitudes,thoughts),agnithva(fireness),agnithva planets is imagined as purusha yajnas.

Like this by bondage mind fixed(manaschitha?) agnies are independent.

Greatness of fire which is part of karma contineuing to these is applied.therefore it is not told as part of karma.

Like shandilya vidya this is also independent.as avesti is seperated from rajasuya this alo should be decided as independent.

3-3-28-51

Na saamaanyaa dapyupallabdheermrithyu vannahi lookaapatthihi.

Mind fixed(manaschitha) fires can’t be told as part of karma.they give fruit(result) independently.though it is told that both fire(agni) and adithya are death,there is no complete resemblence.

‘hey gouthama,world is fire adithya is samitthu,‘while like this world does not become fire.in same way these fires are not karmangas(part of karma).

3-3-9-52

pareenacha shabdasya thaadvidhyam bhuuyasthvaanu tthanubandhaha.

To immagine parts(avayavas) of fire mind fixed(manaschitha?)fire upasana has come in agni(fire) chapter.in shatha patha brahmana collected by mind fires chapter this world itself is chiha(angry,irritated)) fire it is told.by it’s worship(upasana) will rise to lustless stage.by that also these are independent upasanas and not part of karma..one who has done this upasana will be deathless.i’s fruit is also told.

(those belonging to south path(dakshina path) ,uneducated penanciers(thapasvies) will not get amruthathava(deathlessness).here karma is blamed.

(panchagni vidya is is not karmanga(part of karma);independent education).)

…………………………………………………..

3-3-30-53

30)Iykathmyaadhikarana

53)eka athmanaha shariiree bhaavaath

Body itself is spirit ,athma lokayathanas tell.prana activity(mischief),spirit(chaithanya),smrithi(memory) these are found in body only.logicianns(tharkikas) accept these are athma dharmas.therefofe no other athma than body.if he is there only result of upasana can be experienced.?(this is their argument.

3-3-30-54

(doctrine)

Vyathirekastha dbhaavaa bhaavithvaanna thuupalabdhi vath.

As told in previous formula body is not athma.if prana ,chaithanya(spirit) were body religion(charecters) even in dead body these should have been found.hough body has form no memory and spirit(chaithanya).even prana also is active in living body only

Fire will get burnt by itself.similarly body can’t experience itself.spirit experiences it..it should be accepted.bhutha(………………………..?) and physical sense of experience will be there.athma is that consciousness form.

Though body keeps quiet in dream many kinds of knowledge will be there.

Therefore there is athma who is different body.

3-3-31-55

31.amgaava baddhaadikarana.

55)amgaava baddhaasthu nathaakhaasu hi prathivedam..

Letter called om udgitha upasana should be done.s(cham.1-11-1).pancha vidha sama should be done upasana.(cham.2-1-1)

Like this there are upasanas which are told depending upon karmanga(as part of karma).though there are differences in knowledge and notes of udgitha told in different branches ,joining all upasana should be done.In all branches adding karmanga upasanas in all places upasanas shouuld be done.

3-3-31-56

56)Manthradivavvaa$ virodhaha.

Manthra of one branch are taken by other branches.like this karmanga upasana to take from other branch no opposition.

3-3-32-57

32.bhuma jyaayastbvaadhi karana.

57)bhuumnaha krathumajjyaa yasthvam thathaahi darshayathi.

In ancient shaala upmanyava,sathyayajna poulashi,indradyumna bhaallaveeya,jana shaarkaraakshya,,budila ashvatharaashvi,these enquired ‘who is our athma,who is brahma?’’to know vyshvaanaraathma went to uddhaalaka Aruni.he carried them to ashvapathi kaikeeya.

he asked ashvvapathi kaikeya to teach vyshvaanaraathma.he respectivelt(anukramavaagi) was worshiping dyuloka(heavenly world),adithya,air,sky,rayies as vyshvaanara.ashvapathi told them whole vyshvaanara upaasana.

To whole (total) vyshvaanara sutheja is head.vishvarupa is eye,prithagvarthaa

Athma is prana,bahula is munnda(trunk),rayi is urinary bladder,earth is foot,hairs on the chest darbhes(……………….?)heart is gaarhapathya he told.

If one one part of vyshvaanara is worshiped(upasana) is done that respective part(organ) becomes effective.therefore added with total organns(parts) vyshvaanara , should be worshiped.(upasana id done)

(upasana of whole vyshvaanara should be done).

3-333-58

33) shabdaadi bheedaadhikarana.

58)Nana shabdaadi bheedaath.

Eshvara as manomaya,prana body,bliss is brahma,sky is brahma,sathyakama,sathya samkalpa, excetra upasana should be done.

Prana should known samvarga(………….?) ,first(jyesta),high(shresta),father mother.

In these upasanas whether attributes(charecters) should be added or not?

In purva mimamsa as told by jaimini when words are different , different upasanas should be done.

As Atributes and fruits are different should be decided like this.

(as words,atributes(charecters) and fruits are different ,they are all different upasanas).

33-34-59.

34.vikalpaadhikarana.

59)vikalpoo$ vishista phalathvaath.

To many upasana regarding eshvara realisation itself is fruit(result.phala).by only one upasana realisation of eshvara uccurs to do two upasanas is a waste/if two upasanas are done mind(chttha) moves.any one upasana should be done.

(Only one upasana should be done for realisation of eshvara.)

3-3-3560

35.kaamyaadhikarana.

60)Kaamyaasthu yathaakaamam samucchiiyeerannavaa

Purva heethvea bhaavaath.

If needed upsanas which are done with desire of fruits(results)more than one upasanas can be done or may not be done.because for reason that they have no equal fruits .

(kaamyopasanas may be done adding as per wishes)

3—3-36-61

(note.from 61 to 64 former argument,or purva paksha).

36) yathaashraya bhaavaadhikarana.

61)angeshu yathaashraya bhaavaha.

As karmanga(part of karma),in branches of three vedas ,depending upon udgitha many upasanas have been told.Adding all those should be done together.

3-3-36-62

62)shisteescha

Sthothras(verses) which are supportive to upasanas are told together.therefore upasanas should be done adding together.to these no difference it adviced.

3-3-36-63

63)Samaahaaraath.

To pranava told in rigveda there is relation of udgitha told in samaveda.(saamaveeda).there joining prathyayas told in three vedas upasana should be done.

3-3-36-64

64)gunasaadhaaranya shrutheescha.

Omkara is common to three vedas(cham.1-1-9)upasana supportive to it should be added and performed.

3-3-36-65

65)navaathathsaha bhaavaashrutheehe.

(doctrine,note.65-66)

In all three vedas to parts like sthothras(verses) excetra co-feel (sahabhaava)

Has been told. (lifting holding chamasa sthothra should be done,later should anushamsisa(……………………)beeku.prasthothi do saama gaana excetra).but there is no shruthi that all upasanas should be joined together and done,not justified also.these upasanas may be done as per one’s wish.

3-3-36-66

66)darshanaaccha.

Brahma only protects ,yajna(sacrifice),performer(yajamaana) and all ruthvijas.(cham.4-13-10).it is told in shruthi.if there upasanas were to be done by adding all upasanas ,all ruthvijas would have known all upasanas.there was no need of protection of brahma.

Therefore these upasanas may be done either singly or by joining together how ever may be done.

(angaava baddha upasanas may be done either singly or joinig together.)

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

Chapter -3 pada-4

(topic of means of (achievements) of nirguna (NON ATRIBUTED)vidya)

3-4-1-1

1.PURUSHAARTHAADHIKARANA.

1)Purushaarthoo$thaha shabdaadithi baadaraayanaha.

According to openion of baadaraayanaby athma jnana only (independently) purushaartha called liberation is attained(got).

Shruthies tell this.;

Tharathi shoka athmavith(cham.7-1-3)

Brahmaveda brahmaiva bhavathi.(mum.3-2-9)

Brahmavidaapnoothi param.(thai.2-1)

Ya athma apahatha paapmaa ….kamaan yastha maathmaana manuvidya vijaanaathi.(cham.8-7-1)

Athmaa vaa aree drastavyaha shroothavyoo nidhibhyaasithavyoo …eethaavaree khalvamrithathvam.(bri.4-5-6,16)

3-3-1-2

(Former argument,purva paksha formulas)-2-t0 7)

2)Sheeshathvaath purushaartha vaadoo yathaanyeeshvithi jaiminihi.

athma knana(self knowledge) is part of karma.athma is doer.therefore athmajnana is told for karma only.

Athma who is different from body experiences fruit of karma.than husband,wife,,son excetra more beloved(dear) family holder athma only is to be found..as it is told like this jnana is part of karma.no smear of sins to ,old age,sorrow,death are not present.this s praise of athma jnana(self knowledge).

Many shruthies tell upasanas are not part of karmas.(I.aa3-2-6,bri.4-5-15)

Brahmanas who are athmajnanies leaving desire of son,money,worlds and rising practice bhikshaacharya.(bri(begging bhiksha)(bri..3-2-6)

3-4-1-3

3)Aachaara darshanaath.

Janaka performed ashvamedha yaga(yajna,sacrifice)

.uddhaalaka taught to son.yajnavalkya taught brahmajnana to mythreyi.

If by mere athma jnana liberation were to be got ,why did they do karmas?therefore karmas are athma jnana’s part.

3-4-1-4

4)Thacchrutheehe.

Karmas done with interest ,vidya,and peace of mind(samaadhaana) will be more powerful.(cham.1-1-10).this is told in shruthi.mere upasana won’t liberation. Therefore upasana is part of karma,

3-4-1-5

5) Samanvaarambhanaath.

Both vidyas and karmas follow him.(bri.4-4-2).as phala (fruit) is told like this upasana can’t give independent fruit(result)

3-4-1-6

6)Thadvathoo vidhaanaath.

To one who knows all veda meanings veda informs karma only.(cham.8-15-1)

Athma jnana only can’t give fruit(liberation

…

3-4-1-7

7) niyamaaccha.doing karmas one desire to live for hundred years.(e.2)excetras inform upasanas are part of karmas.

3-4-1-8

(doctrine formulas)

8)Adhikoopadeeshaatthu baadaraayana syaeivam thaddha rshanaath.

Jiva who is different body and sensesis not different from paramathma(universal self)shruthi tells.

Non family holder(asamsaari),non doer ;ithout sin,sorrow,,death by knowledge of eshwara karma is affected(aggrieved) .

Eshvara who is higher than jiva is omniscient,(mum.1-1-9).by his fear air blows.(thai.2-8-1).sun and moon are standing under his rule(prashaasana).

Telling like this shruthi tells non-difference between two.(bri.3-8-9).jivathva is by upadhi(adjunct).paramartha is parameshwara’s svarupa(form).

Therefore what badarayana tells is correct.brahmajnana is liberation giver(mokshaprada).

3-4-1-9

9)Thulyanthu darshanam.

In saguna (with form,formful,shapeful)vidya along with upasana karma may be done.there is evidence(sign) that upasana is part of karma.(cham.5-11-5).

Many shruthies tell upasana is not part of karma.(I.aa.3-2-6)bri.4-5-15).

Brahmanas who are athmajnanies leaving son,money,worlds do bhikshacharya.

3-4-1-10

10)asaarvathrikii

Doing by vidya will be powerful (veeryavatthara) shruthies tell. It is not applicable to all vidyas.related only to udgitha vidya(education).

3-4-1-11

11)vibhaagaha shathavath.

Vidyas and karmas follow him.this iis to be understood as vidya follows upasaka andkarma follows karmi.(distribute hundred coins to two means give fifty coins to each).

3-4-1-12

12)Adhyatana maathravathaha.

Studying near acharya ….(cham.8-15-1) shruthi tells.shruthi tells karma to one who has studied it is told. Knowledge of method one yaga won’t come to use in another yaga.according to it vidya is not part of karma.

3-4-1-13

13.Naa visheeshaath

Doing karmas here one should desire to live for hundred years .(e.2).this rule is related to only jnanies to tell this nothing special is told in shruthi.

3-4-1-14

14)Sthuthayee $nu mathirvaa.

Though shruthi has given order to do karmas even to jnani ,for appreciation of vidya it has given permision .he has no karmalepa(smear of karma,attachtment with karma).(e.2).as it is told like this jnani will not get attached to karma.like this it has appreciated vidya(education).

3-4-1-15

15)Kaamakaareena chaikee

To us he himself is athma.he himself is world.by praja (progeny) what shall we do.it is in shruthi.(bri.4-4-22)therefore jnanies won’t desire praja(santhathi,progeny).karma phala happens with due course of time.after experiencing fruit of vidya happens.therfore it can’t be told fruit of vidya is not true(yathaartha,as it is).vidya is not part of karma.

3-4-1-16

16)Upamardam cha.

Kriye(action,deed),kaaraka,fruit(result) featured all world is due to ignorence.

To him where all became athma(self) only,there by what which he will see(bri.2-4-14).this is told in shruthi.by strength of knowledge karma authority gets vanished.

Therefore also vidya(education) also gives fruit independently.

3-4-1 17

17)Uurdhvarethaha su cha shabdeehi.

In sanyasaashrama also vidya is told.as sanyasies(sages,hermits,saints) have no karma ,vidya is not part of karma.gives fruits independently.

In shruthi also it is told like that.(cham,2-23-1,5-10-1,mum.1-2-11,bri 4-4-22)

(athma jnana (self knowledge) is not part oof karma.it gives liberation independently).

3-4-2-18

2.paraamarshaadhikarana.

18)Paraamarsham jaimibirachoodanaa chaapavadathi hi.

Branches of dharma(religion) are three.(cham.2-22-1).like this in shruthi it has made to remember that there are three ashramas.but sanyaasa is not ordered..this is smrithi.,only in aachaara(behavior) ,not told in shruthi.therefore sanyasa is unauthorised ashama.house holder ashama ashrama is famous in vedas.

One who has left agnihothra is killer of valients of gods.bring money and give to aachaarya.don’t cut praja thanthu(threads of progeny).these shruthies blame sanyasa.by celibecy(brahmacharya )only one should become parivrajaka(peripatetic).

Sanyaasa is not ordered(vidhisu) in shrruthi is jaimini openion.

3-4-2-19

19)anusteeyam baadaraayana ha saamyashrutheehe.

Dharma skandhas (………………?)are three.(cham.2-23-1)here like house holder ashrama(stage) sanyaasa is also told..this is openion of badarayana.first skandha

(…………….?) house holder stage(ashrama),second is penance,penance includes sanyasa also.along with interest(sincirity) and penance sanyasashrama should be accepted it is told.

3-4-2-20

20) Vidhirvaa dhaaranavath.

where three branches of dharma are told,brahmachari(celebecy ) vanaprastha(……………..?),house holder(grihastha) ,they will get punya world;to brahmasamstha amruthathva is fruit(result).to parivrajaka sanyasi (………………………….?)to become brahmasamstha(residing in brahma) is duty(dharma).he has no karmas.

Apart from that in jabala shruthi sanysa is ordered (vidhisu)directly.brahmachari(celibent),house holder,vanaprastha (forest dweller) can take sanyasa directly.among unauthorised ,as parivrajaka is not told ,it does not mean that sanyasa is not authorised.for maturity of brahma jnana(self knowledge) sanyasa is part.sanyasashrama is ready(siddha).ives fruit independently.

(sanyasa is told in shruthi)

3-4-3-21

3.sthuthi maathraadhikarana.

21)Sthuthimaathra mupaadaanaadithi cheennaa puurvathvaath.

Eighth udgitha is more juicy(rasa) ,these shruthies have come for (cham.1-3-3,1-6-2,excetra)have come for upasana vidhi(order).noy for praise(sthuthi).the topics told here are not told earlier than this.

3-4-3-22

22) Bhaava shabdhaascha.

22)do upasana of udgitha.,do upasana of saama..there it is ordered clearly.fruit is also told.therefore these are shruthies ordering upasanas.

Omkara told by word udgitha should be done upasana.(cham.1-101)

.who how he praises by knowing how he enters letter (akshara) which is note. Which amrutha,fearless.

( shruthies which telludgitha excetra order upasana)

3-4-4-23

4.pariplavaadhikarana.

24)Paariplavaarthaa ithi cheenna visheeshithathvaath.

Yajnavalkya had two wives called mythreyi and kaathyaayani;prathardana went to indra world.jaanashruthi pouthraayana got done variety of foods,was donating with much interest.these are told in upanishaths as stories(aakhyaanas).

It is wrong to tell these have come for aariplava(to sing in assvamedha yaaga).

For paariplava only it has been fixed that such stories only shoud be told.

3-4-4-24

24)Thathaachaikavyaa kathoopanandhaath

To produce interest in corresponding upasanas these stories have come.by these jnana(knowledge) will be produced easily.mythreyi’s story for athma jnana(self knowledge) ,story of prathardana has come to know oneself as prana.

(tories in upanishaths have come to produce jnana(knowledge)

………………………………….s……………

3-4-5-25

5.Agniindhanaadyadhikarana.

25)Athaeevachaagniimdhanaadyadhikarana.

Therefore without desire for fire ,fuel(ie,ashrama karmas) independently gives liberation fruit.

(brahmavidya gives liberation without desiring for karma)

3-4-6-26

6)Sarvaapeekshaadhikarana.

26)Sarvaapeekshaacha jajnaadi shrutheerashvavath.

Before birth of education(vidya) all asrama karmas are needed.’by yajna(sacrifice),donation,penamce ,by fastings,by veda sentences also desire to know athma(self)’(bri.4-4-22).this shruthi informs thiis.still many shruthies (cham.8-5-1, ka.1-2-15)inform it.smrithi also inform the same.

Karmas are kashaaya pankthi(…………….?).nowledge supreme fate(position).if kashaaya gets matured by karmas knowledge(jnana) is produced.(ma.bhaa).

Horse is not tied to plough(negilu).tied to chariot.like that karmas are needed for birth of vidya.not needed fot fruit attainment.

3-4-6-27

27)Shamadamaadyupeethaha syaatthathaapi thu thadvidheestha

Dangathayaa theeshaamavashyaanu shteeyathvaath.

Even if ajnas excetra karmas are not needed for vidya shame,dame,uparathi,thithikshe, are needed for mumukshus.(liberation desirers).(bri.4-4-23).therefore yajnadies added with shama damas excetra should be practiced essentually.

Karma done without desire of fruit is means of knowledge.this is told in githa.fr mumukshus(liberation desirers) karmas are external desirers ,shamas excetra are inner means.

(shama damas excetra joined with yajnas are needed for birth of knowledge,knowledge of ultimate reality).ss

3-4-7-28

7.Sarvaannaanumathyadhikarana.

28)Sarvaannaanumathischa praanaathyayee thaddarshanaath.

‘ome who knows like this nothing is there which is not rice’.this is told in prana vidya(cham).’to him taking eating that which is not rice(anna,food)’’.this is told in brihadaranyaka.

If it is told that to jnani there is nothing which is not rice it does not mean that he can eat anything.this is helpful to think that to prana all are rice(food,anna) only.

Ushasthi chaakraayana in emergency ate salivated urad gram which was eaten and left by maavatiga(mahout).)it indicates that to save life what should not be eaten can also be eaten).but he did not drink given water.

If there is no need for prana wearing nonedible should be eaten.

va becomes pure..this scripture is also not disturbed.s

29)abaadhaaccha.

If food becomes pure sath va becomes pure.this scripture(rule) is also not disturbed.

3-4-7-30

3o) api cha smaryathee

Those who eat what is to be not eaten,those who drink what is not to be drunk,will become creatures..but at the time of death ,no defect if rice(anna,food) is eaten given by anbody..this is told in manu smrithi also.

(10to 104).

3-4-7-31

33)Shabdaaschaathoo kaamakaaree.

Freeness (sveecchhaachaara) is prohibited in shruthi..therefore for one who knows there is nothing which is not rice.this is tod in shruthi to appreciate prana vidya.it is not told with openion that a mumukshu(liberation desirer) may eat anything.

(to save life anything can be eaten)

3-4-8-32

8.aashramaadhikarana.

32)vihithatthvaashrama karmaapi.

Daily karmas which are suitable to ashrama dharma(duty) are means to vidya.like liberation desirer one who is not liberation desirer also can do daily karmas.shruthi has ordered

3-4-8-33

33) sahakaarithveena cha.

If told karmas are means to vidya ,it means means to production of vidya.not for fruit(result)

3-4-8-34

34)sarvathaapi tha eevoobhaya lingaath.

As karma,as helpful to jnana,agnihothra excetra karmas should be done.

This both shruthi(bri.4-4-22)and smrithi 9githa.6-1)has also told.

3-4—8-35

35)Anabhibhavanncha darshayathi.

If there are means (practices) like celibacy (brahmacharya),there will be no love and hatred.one who gets athma(self) by celibacy will not be destroyed(cham.8-5-3).

Therefore yajnas excetra are ashrama karmas also and helpful to jnana (knowledges)also .

(yajna excetra are are ashrama karmas for liberation desirers (mumukshus) andcooperative to vidya(education);to one who is not mumukshu it is duty.)

3-4-9-36

9.vidhuraadhikarana.

36) antharaachaapithu thadristeehe.

Those who have no material(dravya,money,weaith) ,not in any asrama(stage) may be authorities for vidya(education).

Raikva was a brahmachari(celbate).vaachaknavi is without karmas.still they were knowing brahmavidyas.

Therefore those without any ashramas(stages) can aldo be brahmajnanies.

3-4-9-37

37)api cha smaryathee

Without in any ashrama ,who had been to forest nakedly samvartha king was a yogi.it is told in smrithi(manu.ashva).

3-4-9-38

38)visheeshaanugrahascha.

Chanting(japa),fasting,god’s worship, excetra dharma visheshas(special duties) there will birth(blessings) of education.ashrama karmas done in many births may also give birth to vidya(education).shudras excetras may get knowledge by listening to history.jnana gives fruits(results) in this birth only.

(japa,g god’s worship, excetra s-may produce vidya(education,brahmavidya).

3-4-9-39

Athasthvithara jjyaayoo lingaaccha.

To be in asrama ,than not having any ashrama is better means of education.

(bri.4-4-9)shruthies and smrithies teach.

(those who does not have ashramas have authority in brahma vidya).

3-4-10-40

10) thadbhuuthaadhikarana.

40)thadbhuuthasyathu naathaadbhaavoo jaiminierapi niyamaathadruupaa bhaaveebhyaha.

By first three ashramas directly one can go to sanyasa.this is told in shruthi.

It is not told in shruthi that a sanyasi can come to previous ashramas.,ot in practice(behavior) also.

One who has become sanyasi should not slip down to form his ashrama.after going to forest once one should not return tells shruthi.

Sanyasi should not come to previous ashrama.should not undergo fascination .this is openion of jaimini and baadaraayana..

(a sanyasi should not return to previous ashrama).

3-4-11-41

11)adhikaaraadhikarana.

41)Nachaadhiaarikamapi pathanaanumaa naatthadayoo gaath

Sincere(naistika) brahmachaari if slips sacrificing niruthi gevathaaka(………………………………….?) donkey can atonement (praayaschittha)be done?it seems there is no atonement(praayschittha).s

3-4-11-42

42)Uppuurvamapithveekeebhaava mashanavath thaduktham.

For drinking liquior (alcoholic drink) there is atonement to brahmachari.therefore there is atonement(praayaschittha) for sliping of naistika(sincere) brahmachari also).few are of openion that this ia a upapaathaka. (lesser sin,crime or sin which can be expiated,misdemeanour).

Bhikshus,vykhaanasas,if slip from ashrama ,there is atonement for them..they performing kricchra,in forest(garden) should put water to trees plants and creepers and make to grow few tell.ss

3-4-12-43

12.bahiradhikarana.

43)Bahisthuu bhayathaapi smritheeraachaaraaccha.

But whether sincere(naistika) brahmachaari(celibate) ,sanyasi,if he slips no atonement(praayaschittha).they should be prohibited.gentlemaen won’t keep relation with them.

(to sanyasi who has returned back has no atonement)

13.svaamyadhikarana.

44)Svaaminaha phalashruheerithyaathreeyaha.

As shruthi tells to those who worship fruit is got.(cham.2-3-2).,upaasanas which are part of yajnas should be done by master(lord,yajamaana ) only..this is openion of athreeya.

3-4-13-45

45)Arthvijyamithyoudulomi sthasmai hi parikriiyathee

Master(yajamaana,boss,lord) of yajna giving dakshinas to ruthvija requests to do karma part for his own sake.therefore angopasana is karma of ruthvija.this is bakadaalbhya will do udgitha pranavopaasana for naimishiiyas.openion of oudulomi.

bakadaalbhya did udgitha pranavopaasana for naimishiiyas.this is told in shruthi.)

3-4-13-46

46)Shrutheescha.

Ruthvijas ask for fruit for sake of master(yajamaana).this is told in shruthi.therefore angopasanaas are karmas of ruthvija.

(angopaasanaas are karmas of ruthvija).

3-4-14-47

14.sahakaaryanthara vidhyadhikarana.

14)sahakaaryamthara vidhihi paksheena thrithiiyam

Thadvathoo vidhyaadivath.

One who desires heaven should do yaagas by darshapurna months.(I.bra..in vidhi (order) though anvaadhaana of agni(fire) is not told ,it should be known as ordered.

In same way by due to knowledge of differentiation to educated sincere sanyasi

Who has not yet got completeness ,pandithya(scholarship,shravana,),boyhood(manana),,third one silence(mouna,nidhidhyaasana)are helpful to attainment of knowledge).his is ordered. it is to be known.

3-4-14-48

48)Krithsnabhaavaatthu grihinoopa samhaaraha.

While completing chandogya upanishath it has been told that house holder will get brahma world.an house holder should do yajna(sacrifice),ashrama Karmas with much difficulty.ssenses control,non violence should be followd.therefore it is told like this.

3-4-14-49

49)Mounavadithareeshaamapyupadeeshaath.

Like house holder ashrama, sanyasaas ,brahmacharya(celibecy) and vanaprastha Are also told.

These four ashramas may be practiced(anustana) .from brahmacharya,house holder stage sanyasa can be taken directly.

(to sanyasi (sage) to whom brahmavidya is not attained shravana,manana,nidhidhyaasana are told)

3-4-15-50

15,anaavishkasraadhikarana.

50) anaavishkurvannanvayaath .

Brahma closing his scholarship should stand in childhood(baalya).(bri.3-5-3).this is told in sgruthi.one who is yathi depending on athma jnana(self knowledge),,knowledge,studies,,religiousness,that is without showing ones real outside ,like child should possess special purity of feel.(bhaavashuddhi).

(a yathi should have feel purity like a boy.)

3-4-16-51

S16)Ihikaadhikarana.

51)Ihikamapyaprasthutha prathibhandhee thaddarshanaath.

To upaasana(worship),shravana(listening),manana(recapitulation),fruits(results) may be got in this life only or in next life.

Karmakshaya(reduction of karmas) happens if time,place,causes unite.if obstructions are removed fruit of vidya occurs.there are shruthies and smrithies which tell these.(ka.1-2-7,gi.6-40,6-43).

(for upaasana fruit may be got either in this life or in next life.)

3-4-17-52

17.mukthi phalldhikarana.

52)result of liberation is brahma only.therefore there is no rule to it.

Asthula(nongross),ananu(non atom),,,,,,neethi neethi,athma excetrahruthies inform unique (one)shape of brahma.

To saguna vidya there may be different fruits may be got.but nirguna(attributeless) vidya gives experience of only one brahma.

(to nirguna 9attributeless) vidya brahma experience is only fruit.)

,,,,,,,,,,,,,,,,,,,,,,,,Fourth paada of third chapter,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, completed,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,s,

Chapter -4 paada-1s

4-1-1-1

1.aavrithyadhikarana.

1) aavritthirasakridupadeeshaath.

As paddy is hit till rice is got ,shravana(listening),manana(recapitulation),,and nidhidhyaasana should be done till brahmajnana is attained.in shruthi it is tod again and again.(bri.4-5-6,4-4-21,cham.8-7-1)

4-1-1-2

2)lingaaccha

Shravana,(listening),manana(recapitulation), nidhidhyaasanas are to be done till brahmajnana is attained.fr this there are clear signs in shruthies.

By teaching of ‘thathvamasi’if knowledge is produced ,there is no need of repetition.to shvethakethu thathvamasi was taught many times.if meaning sentence is understood at once no repetition is needed.if not understood repetition is needed.

‘thath’means without any family dharmas(samsaara dharmas) ,experience form parabrahma.thvam means from prathyagathma body ,beginning from up to ego

(ahamkara) I am something .not this wrong understanding.

Most inner than all spirit form(chaithanya form) athma only I am.for this knowledge to be produced ignorance,doubt,false knowledge are obstructive. On continueing practice of shravana,manana,nidhidhyaasana again again it is not possible to tell that there will knowledge production.

In deep sleep there are no sorrows.there was nothing called world.the experience that I am witness seer(looker,viewer) myself is seen.sorrowless non dual spirit I am myself.this experience will surely happen by shravanas excetra.(bri.4-4-22,gi .3-17)

(till brahmajnana is produced athma enquairy ,guru service are essentual.)

4-1-2-3

2)Aathmathvoopaasanaadhikarana.

3) aathmeethi thuupagacchamthi graahayanthi cha.

(brahma is our athma).

Brahma is our athma .shruthies accept this and inform.

Jaabaalas recite’tham vaa ahamasmi bhagavoo deevatheeham vythvamasi

Bhagavoo deevathee’.

1)aham brahmaasmi(bri.1-4-10) thathvamasi.(cham.6-8-7)diference is refuted.

(bri.1-4-10),4-4-19, 4-5-7).

It is not told that eshvara is family holder.but for samsaari eshvara svarupa is told.

Till knowledge is produced here will be family(samsaara).after knowledge is produced only athma exists.

Then there will no direct(prathyaksha),shruthi .that is also correct.(bri.4-3-22).

Question:if it happens so by knowledge(self realisation) to whom is ignorence?

Answer:to asker(to one who asks questions).

Question: it is told in shruthi that I am eshwara?

Answer:if understood like that there will be no ajnana(ignorence).

4-1-3-4

3.na prathiikeena hi saha.

Mind,sky,adithya excetra symbols should not be worshiped as athma.because upaasaka can’t understand that he is symbol.

(one should know that he himself is parameshwara only).

4-1-4-5

4.brahmadristyaadhikarana.

5) brahmadristi ruthkarshaath.

If adithya(sun),prana,excetras are worshiped as brahma there is more fruit(result).brahma only gives fruit.

(adithya excetras should be worshiped as brahma).

4-1-5-6

5.aadithyaadi mathyadhikarana.

6)Aadithyaadi matha yaschaanga upapattheehe .

Sun should be worshiped as udgitha.it speech saptha(seven) saama upaasana should be done.,excetra angaavabaddha(pert bound,organ bound),upasana is told.

Leaving intellect of adithya udgitha should be worshiped.this ids to be understood like this.

If servent is called king there is use from him.it wrong to call king as servent.

4-1-6-7

6.asiinaadhikarana.

7)Asiinaha sambhavaath.

If walked mind moves.for standing person delicate(micro) material does not appear.for one who has lied down he may get sleep.therefore one should sit and worship(do upaasana)..

(angaavabaddha (part bound,organ bound)upaasanas and samyak darshana(good vision,there is no rule of posture(position)).

4-1-6-8

8)dhyaanaaccha

To concentrate mind in one thought without getting tired is possible when sit.therefore one should sit and do upaasanaa.

4-1-6-8

While siting it is easy to be firm without moving.therefore one should sit and do upaasanaa.

4-1-6-10

10)Smaranthi cha

Puting firm posture(position) in a clean place (gi.7-11)excetra meditation should be done.told in smrithi also.

(should sit and upaasanaa should be done).

4-1-7-11

7.eekaagrathaadhikarana.

11)Yathraikaagratha thathraa visheeshaath.

In which palai ,time,directions upaasaka gets concentration (eekaagrathe) ,upaasanaa should be done then and there.

(when concentration comes upaasanaa can be done then and there).

………………………………….

4-1-9-13

9.thadadhigamaadhi karana.

13) thadadhigama utthara puurvaaghayoorashleesha

Vinaashou thadvyapadeeshaath.

As soon as brahmajnana appears ,past sins will vanish.for brahmajnani as there is no touch of sins as there will be no doership (karthrithva)to him .

I am brahma without doership and enjoyership. in three tenses there is no doership and enjoyership to me he comes to know.shruthies tell like this.

After brahmajnana(self realisation) there is no relation of sin in future.past sins vanish away.as water does not attach to lotus leaf,jnani has no attachment of sins.(cham.4-14-3).

When tip of grass is put in fire it gets burnt.in same way sins of brahmajnani get burnt.

(when brahmajnana appears sins will get vanished.)

4-1-10-14

10,Itharaasamshleeshanaadhikarana.

14)Ithara syaapyeeva masamshleesha ha paatheethu.

As soon as brahmajnana occurs past punyas(good deeds) will also get vanished.

No relation of further punyas also.after body of brahmajnani falls there is no cause to body wearing(body wear).

(jivanmuktha has no rebirth.it does not mean that liberation is only after fall of body(death).

4-1-11-15

11.anaarabhdaadhikarana.

15)sanaarabdha kaaryee eevathu puurvee thadavadhee.

After brahmajnana past karmas will disappear.prarabdha karma(a karma which has started to give fruits(results) is destroyed by fruit enjoyment(experience).

By jnana(knowledge) that athma is not doer only karmas get vanished..jnana has also has occurred. No body wearer also.how is this is known only by brahmajnani

(self realiser).one who is not brahma jnani(self realiser) can’t make any argument.

This is told with knowledge that there is body.,athma is always bodyless..(4-1-12-16,1-1-4-4see).

(prarabdha karma( a karma which has started to give result) is dharma of mind. This viveki (one who has power of descrition of good and bad)knows.

4-1-12-16

12.agnihoothraadhyadhikarana.

16) agnihoothraadithu thathkaaryaayaiva thaddarsha naath.

To daily karmas done by jnani jnana itself is fruit(result).as it makes to get knowledge (jnana) by heritage ,daily karmas done without of desires is means of liberation.it is told like this sor formality.’brahmanas desire to know universal self(paramaathma) by veda studies,yajna(sacrifice),donations ‘.(bri.4-4-22)

(to daily karmas done by jnani knowledge iyself is fruit)

4-112-17

17)Athoonyaapi hyeekeeshaamubhayooho

Than agnihothraas excetra done with desire of fruitthere are other punya karmas. Other punya karmas.this is not helpful to vidya.regarding this matter only it is said’friends take punya,enemies take sin,,childern take properties(assets)’.

Karma with desire is not is not cooperative to knowledge tell jaimini,badarayana.

(karma with desirws is not cooperative to jnana(knowledge).

4-1-13-18

Vidyaajnaana saadhanaadhikarana.

18)yadeeva vidyayeethi hi.

Karmas with added with upaasanaa,karmas without upaasanaas are there.those added with vidya are more fruitful.

Karma without upaasanas can also be helpful to jnana.both these remove sin and bacome cause of brahma jnana. According to their ability.as soon as sin is lost leading to brahmajnana.as soon as sins are lost,shravana(listening),manana,nidhidhyaasana interest is got Brahmajnana is produced

4-1-13-19

14.Ithara kshapnaadhi karana.

19)bhoogeenathvitharee kshapayithvaa sampadyathee.

By false knowledge deehamthara(body,birth and birth) is got.when it is destroyed by jnana,prarabdha karms vanishes.afterwards jnani has no birth. He will attain liberation essentually.

,,,,,,,,,,,,,,,,,,,,,,,,first paada of fourth chapter is completed.,,,,,,,,,,,,,,,,,,,,,,,,,,,,

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Chapter -4 paada-2

4-2-1-1

1.vaagadhikarana.

1)Vaakmanasi daeshanaacchabdaaccha.

Upaasakas while leaving body (uthkraanthi) get fruit in devayana path.while leaving body ‘speech of man in mind,mind in prana,,prana in thejas ,it joins in paradevatha.(cham.6-8-6).this is told in shruthi.speech unites with mind excetra are meaning of this.

4-2-1-2

2)Athma eeva sarvaanyanu.

Therefore all senses join with mind.

(sense vritthies of dieing person merge with mind vritthi(thoughts).)

4-2-2-3

2.manoodhikarana.

3)thanmanaha prana uttharaath

Mind which has added sense vritthies(thoughts) ,through vritthi only joins joins prana.

(mind vritthi joins with prana vritthi)

4-2-3-4

3.adhyakshaadhikarana.

4)soo$dhyakshee thadupagamaadibhyaha.

Prana stands in in vujnanathma(jiva).at end all pranas move towards athma.(bri.4-3-38).this is told in shruthi.

4-2-3-5

5)bhutheeshu thacchrutheehe.

In upanishaths it is told like that.at the time of geting another body,jiva along with thejas will be in five great elements(maha pancha bhuthar)to be known.there is proof of shruthi to this(cham.7.16.2).

4-2-3-6

6)Naikasmin darshayathoohi

Prana in thejas(cham.7.16.2).shruthi tells prana is in thejas only..asa body is formed out of many bhuthas(panchabhuthas) ,in micro elements joined with thejas it is told.this is told in shruthi also.(cham.5-3-3).

(prana joins with jiva)

4-2-4-7

4.asrithyupakramaadhikarana.

7)Samaanaa chaasrithyupakramaadamrithathvam chaanupooshya.

Sagunopasaka (attributed worshipper) in whom avidya(ignorencce) is not totally destroyed and ignorent(ajnani) move in one path till devayana starts.ignorent (ajnani) depending on sukshma bhuthas(micro elements) ,inducted by karma goes to get different body.worshiper(upasaka) dependingg upon sushumana nadi(plux) goes.brahmajnani has no uthkranthi(evolution).

The upasaka who leaves body though does not lose kleshas like avidya fully ,by strength of upasana desires amruthathva(deathlessness,liberation).

(worshiper and ignorent move in same way till devayana begins.)

4-2-5-8

(tll there is brahmajnana there will be micro(sukshma) body ).

5.samsaara vyapadeeshaadhikarana.

8)Thadaapitheehe samsaara vyapadeeshaath.

While purusha leaves body speech in mind,,mind in prana,prana is paradevathe(supreme god) unites with.this is not liberation.

Till liberation is got by proper knowledge micro elements will remain.

In shruthi (ka.2-2-7) few become body,,few become sthaavaras;this will be according to their karma and jnana.brahma is nature(prakrithi) to all.body and senses are formed due to ignorence(avidya).samsaara(family) gets destroyed by athma jnana only.

4-2-5-9

At the time of evolution (uthkranthi )of jiva who is dependent on thejas is very delicate.because when it moves out of body it is not seen by people around.

4-2-5-1010)

Noopamardee naathaha.

Therefore even if gross bodygets destroyed micro(sukshma) body won’t get destroyed.

4-2-5-11

11)Asyaiva choopapattheereesha uushmaa

While living ,heat of micro body will be to gross body also.vedic sentences tell this.

4-2-6-12

6.prathisheeshaadhikarana.

12)Prathisheedhaadithi cheenna shaariiraath.

As brahma jnani(one who has complete knowledge of ultimate reality) is brahma only ,and merges with brahma.this is told in shruthi.(bri.4-4-6).therefore his pranas wom’t go off.if told like this it is not so.pranas will not away from athma in body it is told like this.but not told that pranas will not go out of body.

4-2-6-13

13)spastoo hyeekeeshaam

In madhyamdina lesson of brihadaranyaka ,in aarthabhaaga question it is clearly toldthat when brahmajnani dies pranas will not get evoluted (uthkranthi).here only unite.

Brahmajnani has no movement(fate,gathi)and uthkraanthies.here only attains brahma(bri.4-4-7).

4-2-6-14

14)Smaryathee cha.

Athma of all animals ,seing all searching path of jnani gods also have become innocent..this is told in mahabharatha. Therefore also brahmajnani has no gathi(fate,movement) and uthkranthies.

4-2-7-15

7)Vaagaadi layaadhikarana.

15) thaaniparee thathaahyaaha.

Sixteen kales(…………?) of jnani getting purusha disappear.(pra.6-5).this is told in shruthi.therefore senses and micro elements of(bhutha sukshma) merge(unite) with paramathma(universal self).

(pranas of brahmajnani unite with paramathma).

4-2-6-16

8.avjbhaagaadhikarana.

16)Avinbaagoo vachanaath.

Names and forms of Sixteen kales(………………..?) of jnani getting destroyed he becomes to be called purusha.he becomes kaleless(……………….?),and amrutha(deathless)(pra.6-5).kales(………..?) done by avidya(ignorence) will get destroyed by vidya without remnants(avashesha)……………….?).

(jnani becomes united wuth brahma).

4-2-9-17

9.thadookoodhikarana.

17)thadookoo$gra jvalanam thathprakaashitha dvaaroo

Vidyaa saamarthyaath thaccheeshagathya nu smrithi

Yoogaaccha haardaanu grihithaha shathaadhi kayaa.

Upper tip of heart of sagunopasaka (attributes with,form ,with shape)

Burning flaming path appears.by ability of his upasana goes through head top(netthi).

There are hundred one plexuxes(nadies).among them through hundred and one

Nadi goes up..becomes amrutha.for those who go through other nadies have various movements(gathi).

Therefore upasaka goes through murdhanya nadi only.

(upasaka goes through nadu netthi(head top))

4-2-10-18

10)rasmyadhikarana.

18)rasmyanusaarii

One who gos like that follows rays and goes up.

4-2-10-19

Nishineethi cheenna sambamdhasya yaavaddeehabhaavi

thvaaddarshayathi cha.

During day time one follow rays and go.bu one who dies at night can’t follow rashmies we can’t say.at night also there is relation of naadi rays. (nadi means network of channels through energy flows through the body).(to die at night is not a crime.this indicated in cham8-6-2,8-6-5)(here time is not important.ut ability of upasana is important)..

(after death upasaka follows rays and goes)

-2-11-20

11.dakshinaayanaadhikarana.

20) aathaschaayaneepi dakshinee

Even if jnanies die in dakshinaayana jnanies will get fruit(result).

Bhishma waiting for uttharayana was sleeping on arrow cot.it is said.this may be for apreciation of Icchamarana(desired death)boon ,or for protecting aachaara.(behavior,rules,ethics)

4-2-11-21

21)Yooginaha prathicha smaryathee smaarthee chaithee.

Those who die Day time,shuklapaksha(shukla fortnight),uttharayana will not come again.sri krishna has told in geetha..though it is grasped as time ,it is regarding yogies.bringing it should not imagines as s opposite to upanishaths.

If fire excetra are grasped as abhimani gods will not be opposite to shruthi.

Jnani even if he dies in in dakshinayana becomes amrutha(deathless).jnana is important and not time.

(in dakshinayana even to died upasaka also there is fruit(result)

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chapter -4 paada -3

4-3-1-1

1.archiraadhyadhikarana.

1) archaraadhinaa thathprathithee.

The path of one who has left body has been told in upanishaths in various kinds.to upaasaka,ajnani(ignorent),till devayaana path begins only one way.from there onwards further path is told differently.

Upasakas will go through archiraafddi path is famous. Yhey are fire,,air,varuna (rain),Indra,prajapathi worlds,brahma world(brahmaloka).

(upasakas go through archiraadi path)

4-3-2-2

2.vaayvadhikarana.

2) vaayumabdaada visheesja visheeshaabhyaam.

In archiradi path air world is not told.In order to add it it shouls be added after samvathsara or behind sun.

It has been told in shruthi clearly.:

Archi-ahassu-in apuryamana ,paksha –uttharayana,samvathsara-adithya(cham.5-10-12).

In brihadaranyaka it is told clearly that goes from ait to near adithya .(cham.5-10-12)

People of vajasaneya branch say uttharayana,devaloka, adithya world

And join path of adithya..there they hold path of devaloka,adithya world, method .

(through god world air world)

…

4-3-3-3

3.thadidadhikarana.

5)Thadithoodhi varunaha sambamdhaath.

In cham.4-15-5dithya,moon,lightning (vidyuddevathe ),brahma ,these devayanas are told.as koushithakies recite fire(agni)-air(vaayu)-varuna(rain)-Indra-prajapaehi-brahmaloka this itself is devayana(divine journey).here than varuna first vidyuth(lightning) should be taken..

(archi devathe,-ahardevathe—shukla fortnight god-uttharayana god(diety)—samvathsara devathe—air(vaayu)-adithya-moon-vidyuddevathe(lightning)-

Varuna(rain)—prajapathi-brahma.this is devayana(divine journey)

4-3-4-4

4.aathivaahikaadhikarana.

4)athivaahikasthallingaath.

From moon joins vidyuddevathe(lightning god).from there a purusha who is non human carries upasaka and makes to join brahma..this is in shruthi(cham.4-15-5)

Thereforearchi,ahassu,excetra carrying upasakas to next world abhimani devathas(athivaahikas).

(abhimani devathas means gods associated with human body parts).

(archi,ahassu,excetra should be understood as abhimani devathas)

4-3-4-5

5)Ubhaya vyaamoohaath thathsiddheehe

Senses(karanas,parts) of person who is undergoing in devayana are ball like.archi excetra have no chethana(spirit).hose worlds are not of enjoyment lands(bhoga bhumies).therefore abhimani devathas of archi excetra will carry upasakas to next world.in archi world fire(agni) ,in vaayu(air) worold air these only are abhimani dieties.a purusha who is non human comes to lightning world(vidyuth world) carries upasakas near brahma.

4-3-4-6

6)Vaidyutheenaiva thathastha cchrutheehe

A non human purusha comes to vudyulloka (lightning world) carries upasaka through varuna,,Indra,Prajapathi worlds carry to brahma world.

There is shruthi to inform that to this journey varuna excetra are helpful.

(thaan vydyuthaath purushoo $maanavaha sa eethya brahmalokam gavriyathi(bri).

(archi,ahassu,excetra should be known as athivahakas.)

4-3-5-7

5.kaaryaadhikaranaa.

7) kaaryam baadarirasya gathyupapattheehe

Non human purusha carries and joins upasaka to kaaryabrahma.

This is openion of baduri

As kaaryabrahma has refion(area) he will carry and make to join.this matches.

4-3-5-8

8)visheeshithathvaaccha.

Thee theeshu brahma lokeshu paraaha paraavathooo vasanthi.(bri.6-2-15).as it is toldd in shruthi it is correct to tell upasaka joins kaarya brahma.

4-3-5-9

9)Saamiipyaatthu thadvyapadeeshaha

As aparabrahma is nearer to parabrahma s is not wrong to call it as brahma.upasaka joins aparabrahma only.

4-3-5-10

10)Kaaryaathyayee thadadhyaksheena sahaathaha paramabhidaanaath.

When total desrtuction (pralaya) comes to kaaryabrahma world if samyak darshana(good vision) happens ,along with president of that world hiranyagarbha joins vishnu’s supreme post.(paramapada)

4-3-5-11

11)Smritheescha.

.when life term of hiranyagarbha ends those who are samskrithaathmas (……………………………….?) attain paramapada.smrithi also tells this.

(kurma purana)

4-3-5-12

Non human purusha who has come to vidyulloka(lightning world) carrying upasaka makes to join parabrahma.this is divine jaimini’s openion. to word brahma parabrahma is main meaning.

4-3-5-13

13)Darshanaaccha.

From sushumamns naadi (channel,flow,plexus) who rises up gets amruthathva.this is told in shruthi.amrithathva belongs to parabrahma.therefore upasaka gets parabrahma only is openion of jaimini.

4-3-5-14

14)Na cha kaaryee prathipatgyabhi sandhihi.

Upasaka’I will become success of brahmins.will go to assembly of prajapathi,in aparajithapura of brahma gold palace is there constructed by lord(cham.8-5-3)

Determining like this starts..this is in shruthi.he wil not join karya brahma .wull join oparabrahma only .this is openion of jaimini.

( in shruthi parabrahma has been described as asthula(non gross),ananu(non atom), excetra .manomaya bhaarupa is told for sake of upasana.that is aparabrahma.when there is avidya if movement excetra are found ,there is no distrubence to non dualism of athma.what jaimini has told is purva paksha(former argument).what baadari has told stands. Upasaka joins kaarya brahma.

4-3-6-15

6.aprathiikaalambanaadhi karana.

15)aprathiikaalambanaannayathiiithi baadaraayana ubhayathaa

Dooshaath thathkrithascha.

As is upasana so is fruit(result).all those upasakas not depending on mind,speech excetra to get brahma ,non human purusha carries to hiranyagarbha world.

.this is openion of acharya baadaraayana.

Upasaka who depends on name and form excetra symbols will not have done upasana to get brahma.herefore he has no attainment of brahma world(loka).

Upasakas of panchagni vidya will get brahma (because it is told so in shruthi.).

One who meditates upon brahma will get brahma.

4-3-6-16

16)Visheeshamcha darshayathi

Those upasakas who meditate upon names and forms ,will get fruit till those symbols have extended(occupied).if upasana of brahma is done brahma is got.

(for those who depend on symbol no devayana.)

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chapter -4 paada- 4,

4-4-1-1

1.sampadyaavirbhaa navaadhikarana.

1)sampadyaavirbhaavaha sveena shabdaath .

One who has got brahmajnana appears by own form.it is told in shruthi(cham.8-1-2-3),therefore jnani won’t get anything other..liberation means to stand in one’s own form.

2)Mukthaha prathijnaanaath.

Experiencing three stages of awakenness,dream,deep sleep adulltrated form athma only in liberaton getting released from bondages stays in his own form.’dear and non dear(priyaapriyas) win’t touch bodyless(ashariiri).upanishaths take oath and tell this.

When cured of disease will be healthy it is told.by desire of vritthi(thoughts) of bondage liberated becomes siddha by his own form(svarupa).

4-4-1-3

3)Athmaa prakaranaath

Samprasada(blissful) joining supreme light(parama jyothi),appears by own form9svarupa)..it is not right to say he joins physical light.

This has come in chapter of athma.athma has no hit of old age,death,sins..it is not right to tell he joins physical light.

Athma is jyothi(light) of jyothies(lights) .it is told in shruthi.

(the liberated jiva stands in in his own form(svarupa).

4-4-2-4

2. avibhaageena drishtathvaadhikarana.

4) avibhaaggena dristavaath.

Liberated is not different from paramathma(universal self).shruthies anounce and tell this.

1.aham brahmaasmi

2.thathvamasi

3.if there is different apart from him only he sees?

4. gouthama ,in pure water as pure water mixes jnani becomes athma.

5.bhagavaan,’bhuma(whole) has stood in what?

‘in it’s owm mahima’.

(liberated and brahma are not different).

4-4-3-5

3.braahmanaadhikarana.

5)Braahmeena jaiminirupanyaasaa dibhyaha.

When jiva becomes liberated he appears in nrahma form.this is openion of jaimini.

Brahma has no sorrow,hunger,thirst,old age,death,no hit of sins.In beginning it is told.athma appears sathya kaama,sathya samkalpa,omniscient,omnilord(lord of all).

4-4-3-7

7)Eevamapyupanyaasaath puurvabhaavaadaviroodham baadaraaanaha.

Liberated appeaars as lordship of all excetra brahma form jaimini has told is by practical(vyaavahaarika) vision.liberated appears by spirit form only oudulomi,,to what is told it is not opposite .this is baadarrayana’s openion.

Spirit is in form of athma.

(though liberated is athma only by business(transactions)) view he may have wealth.)

4-4-4-8

4.samkalapaadhikarana.

8) sankalpaadeevathu thathcchrutheehe.

Liberated gets what he desires by determination(sankalpa) only.shruthi tells this(chan.8-2-1)

4-4-4-9

9) Atha eeva chaananyaadhipathihi.

Therefore only liberated has no another lord.

4-4-5-10

5.Abhaavaadhikarana.

10)abhaavam has no body,senses.this is openion of baadari.because ‘he gets desires by mind’.this is told in shruthi.

4-4-5-11

11)Bhaavam jaimini rvikalpaa mananaath.

Liberated may be in many ways .this vikalps is told in shruthi((chan.(7-26-2)

Therefore for liberated has body andsenses.this is openion of jaimini.

4-4-5-12

12)Dvaadashaahavadubhaya dham baadaraayanoothaha.

In dvaadashaaha yajna there are two kinds sathra and ahiina.like that liberated by determination only sasharariira(with body) or bodyless..this is openion of badarayana.

4-4-5-13

13)Thanvabhaavee sandhya vadupapattheehe.

Though no body and senses in dream ,as desired are fulfiled ,liberated upasaka though not having body will get what he desires.

4-4-5-14

14)Bhaavee jaagradvath.

While having body liberated as got in awakenness gets what he desires.

(liberateds may be with body or bodyless).

4-4-3-15

6.pradeepaadhikarana.

15)Pradeepa vadaaveesha sthathaahi darshayathi.

As tip of one lamp enlights other lamps liberated can enlight many bodies like lamp.by upadhi(adjunct) difference one only can stay in many bodies’he one three,five,seven,nine kinds.’(cham.7-26-2).this is told in shruthi.

4-4-6-16

16)Svaapyaya sampathyooranya tharaapeeksha maavi shkritham hi.

in sleep jiva becomes one with himself.when jnana appears becomes brahma only.then bodies excetras Ishvarya(wealth) how is it possible?in both stages to him no special knowledge.wealth which sagunopasaka gets is like heaven a stage.ss.

(saguna mukthi is a stage like heaven)

4-4-7-17

7.jagadvyaapaaraadhikarana.

17)Jagadvyvaapaara varjam prakaranaadsanihithaascha

To one who gets liberation except creation,mantainance,and destructin all remaining wealths(siddhies,astasuddhies) will occur.

Eshvara has already engaged in world transacyions.desir of liberated is according to (subordination) desire of eshwara.

4-4-7-18

18)Prathyakshoopadeeshaadithi cheennaadhikaarika mandalasthoolee.

Liberated will get svaaraajya .it is clearly told in upanishaths.,but it does not mean he will have uncontrolled(nirankusha) wealth(siddhies).he is under control of of parameshvara in adithya mandala(system) and gets wealth(siddhies).upasaka will get lord of minds..through speech,eye,ear, intellects gets lord.this is told in shruthi.

4-4-7-19

19)Vikaaravarthi cha thathaahi sthithimaaha

Parameshvara has changeless(nirvikaara) another nirvikaara form is there.

All animals are his feet(paadas).his amritha three feet are in dyuloka(heaven).

Those sagunoopasakas who worship his formful (saguna)form can’t get his formless(nirguna) form.therefore to liberated upasakas wwill get wealth as per subordination to esvara.

4-4-7-20.

20)Darshayaschaivam prathyakshaanumaanee.

To paramathma who is suprema light(paranjyothi) inform formless(nirvikaara,changeless) form shruthi amd smrithies inform.

‘ na thathra suryoobhaathi ,na chandra thaarakam nemaa vidyuthoobhaanthi kuthoo$yamagnihi(mum.2-2-10),(gi.5-6).

4-4-7-21

Bhoogamaathra saamyalingaaccha.

To parameshvara and upasaka enjoyments only are equal shruthies tell.(kou.1-7,bri.1-5-20).therefore also upasaka will not get uncontrolled wealth(siddhies).

4-4-7-22

22)Anaavritthihi shabdaadanaa vritthihi shabdaath.

Upasaka through devayana path gets brahma loka(world)..till there is brahma world he will be there..if knowledge(jnana) develops ,will not return.

To jivanmuktha(liberated while living)anaavritthi(non cycling) is self evident.

Sri sadguru charanaaravindaarpana masthu

Om thathsath

Bhadram shubham mangalam

Original was scompleted on 24.3.87

Translation completed on Monday ,january, 10.2022.

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Meaning of words in brahmasuthras writen by a.r.sethuramarao ,translated by dr raveendra hosadurga.

1)acheethana(non spirit)=no power of knowing

2)avidye(ignorence)=to know athma and anatnma oppositely.

Not to know who I am

3)avyaktha-maya,body

Antharyaami-inside dweller and rules.

Anithya-not permanent.karma fruit.

Angusta=toe-big toe,big

Apourusheeya-done by non human,,vedas

Adhistana=aashraya

Akasha=sky,brahma.

Athma-self,paramathma,brahma.

Aakhyaana=story

Avasthaathraya=three stages=awakenness,dream,sleep

Senses(indriyas)=all pranas except chief prana(mukhya prana).these are eleven.

Ista=agnihothra,istadigalu=ista,purtha,dattha.,

Eshvara=paramathma,brahma having upadhi(adjunct) of maya.

Uthkranthi=pranas leaving body.and going.

Upachaara=formality,telling words which are not important.

Upaadaana=material cause(soil to pot)

Upaadhi=limit,enclosure(aavarana),to show other in nearer in nearer thing.

(adjunct).

Upaasane=worship,meditation,dhyana,feel done according to teachings

Wealth=mahima of eshvara,siddhies.

Krithsna=total,samagra,purna.

Kaarana=cause=(soil fpr pot),origin of effect

Kaarya=effect=work=result of cause,(this is not different cause)

Karthru=karma doer.

Kaarya brahma=aparabrahma,upasya brahma,hiranya garbha

Kutastha=remaining as it is.,changeless brahma.

Guna=atributed dharma in god(universal self) for upasana.

Chith=jnana,consciousness,chethana=spirit=having knowing power.

Jiva=athma wearing pranas.

Dame=control over senses.

Dvaadashaaha=a sacrifice of tweleve days.if done only for two days ahiina,,if done for more days sathra.

………………………………………….

Dvaitha=sankhya,yoga excetra darshanas.

Nirguna=attributeless,no imposition of any dharma(chatecter)

Nithya=eternal,always present for ever.

Nithyaanithya viveka=descrition of eternal and temporal

Nimittha=cause(for pot potter is cause).

Prakarana=what book tells about

Prathika=symbol=a thing which is worshiped as brahma.

Prathyagaathma=athma which is inner than all

Pradhaana=prakrithi told in sankhya system.

Purushathanthra=which follows action of man

Purvapaksha=former argument,opponents arguments.

Buddhi(intellect)=decisive mind

Bhokthru=enjoyer of karma fruit

Bhutha=already present (brahma),animals,five great elements.

Maya=avidye,ignorence,adhyaasa,upadhi (adjunct)of eshvara

Mahamaya=brahma.

Mumukshu=liberation desirer.

Linga=sign,symbol.

Vasthu thanthra=subject to thing,under control of thing(consciousness)

Vidya=saguna upasana,shravana(listening),manana(recapitulation),nidhidhyaasanas.

Vyakritha=expressed,manifest,separate.

Shama=control of mind,

Shraddhe=belief in scriptures and guru’s words.

Shruthi=vedanthas

Samyak jnana=good knowledge,proper knowledge.

Sthothra=sthuthi done through ruk added with saama.

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Indian Philosophy, Indian Poetry

Tuesday, 1 March 2022

brahmasuthras edited by sriA.R.sethurama (a raa se ) translated by dr raveendra hosadurga

Only one sun appears in different ponds as though having sifferent a many forms.

By these similies athma’s different forms for which efficient (nimittha) cause is upadhi(adjuncts) .athma’s different forms are refuted.

19)ambuvada grahanaatthu na thathaathvam

He is abstract;he is not different from upadhies.he is present everywhere(omnipresent).sUn and water are different substances at distance.Therefore example of sun’s image in water won’t appley to athma(self).

(formula which informa former argument.)

Chodane(.............?),form,uses when these are same respective upaasanas are are same in both.

Told In remaining of Vedas, to threthagni related fire called ekarshi fire sourya excetra seven sacrifices(homas) is told in atharveda,therefore they are told for atharveda people only(atharvanikas).

Eshwara is told as great fear(mahaabhaya),lifted diamond in kaataka.in thaitthiriya is is told who sees difference in brahma will have fear.. In brihadaranyaka vyshvaanara is told as ‘only regional’ abhivimaana..

9.kaaryaakhyaanaadhikarana.

18)Kaaryaakhyaanaada puurnam

In prana conversation (cham.5-2-2, bri.6-1-14)dog,creature, upto all insects are anna(food) of prana only.

Those who practice shruthi(shroothriiyas) before meals,afterwards also doing achamana think as they have covered prana with cloth.water is cloth of prana.

Before meals and and afterwards to order achamana this is not told.to think of non nakedness of athma is proper here.

24)Purrushavidyaa yaamiva cheethareeshaa manaamnaanaath

((for those whoo doubt that brahmajnanies have body it is toold like this.vasista,bhriigu,sanathkumara ,un excetra liberation is only after completion of term of authority.,brahmajnani attains liberation here only.)

23.Vyathihaaraadhikarana.

37.vyathihaaroo vishimshamthi hii tharavah.

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