Translated. by George Thibaut
on account of the text teaching (what has to be done more than once).
2. And on account of an inferential mark.
3. But as the Self; this (the ancient Devotees) acknowledge (since the texts) make (them) apprehend (in that way).
4. Not in the symbol; for (the symbol) is not that one (i.e. the Self of the Devotee).
5. The view of Brahman, on account of superiority.
6. And the ideas of Âditya and the rest on the member; on account of this being rational.
7. Sitting; on account of possibility.
8. And on account of meditation.
9. And with reference to immobility.
10. And Smriti texts say the same.
11. Where concentration of mind (is possible), there; on account of there being no difference.
12. Up to death; for there also it is seen.
13. On the attainment of this, there result the non-clinging and the destruction of later and earlier sins; this being declared.
14. Of the other also there is thus non-clinging; but at death.
15. But only those former works the effects of which have not yet begun; on account of that being the term.
16. But the Agnihotra and the rest, (because they tend) to that effect only; this being seen.
17. According to some (a class of good works) other than these, of both kinds.
18. For (there is the text) 'whatever he does with knowledge.'
19. But having destroyed by fruition the other two sets he becomes one with Brahman.
1. Speech with
mind, on account of this being seen and of scriptural statement.
2. And for the same reason all follow after.
3. That mind in breath, owing to the subsequent clause.
4. That (is united) with the ruler, on account of the going to it, and so on.
5. With the elements, this being stated by Scripture.
6. Not with one; for both declare this.
7. And it is common up to the beginning of the way; and the immortality (is that which is obtained), without having burned.
8. Since, up to the union with that (i.e. Brahman) the texts describe the Samsara state.
9. And the subtle (body persists), on account of a means of knowledge, it being thus observed (in Scripture).
10. Hence not in the way of destruction of bondage.
11. And to that very (subtle body) (there belongs) the warmth, this only being reasonable.
12. If it be said that on account of the denial (it is not so); we deny this. From the embodied soul; for (that one is) clear, according to some. 13. Smriti also declares this.
14. With the Highest; for thus it says.
15. Non-division, according to statement.
16. A lighting up of the point of the abode of that; having the door illuminated by that (the soul), owing to the power of its knowledge and the application of remembrance of the way which is an element of that (viz. of knowledge), being assisted by him who abides within the heart, (passes out) by way of the hundred and first artery.
17. Following the rays.
18. Should it be said, not in the night; we say, no; because the connexion persists as long as the body does. Scripture also declares this.
19. For the same reason also during the southern progress of the sun.
20. And those two (paths) are, with a view to the Yogins, mentioned as to be remembered.
1. On the path
beginning with light, that being known.
2. From the year to Vayu; on account of non-specification and specification.
3. Beyond lightning there is Varuna, on account of connexion.
4. Conductors, this being indicated.
5. From thence by him only who belongs to lightning, the text stating that.
6. (Him who meditates on) the effected Brahman, (thus opines) Badari; because for him going is possible.
7. And on account of (Brahman) being specified.
8. But on account of nearness there is that designation.
9. On the passing away of the effected (world of Brahma), together with its ruler, (the souls go) to what is higher than that; on account of scriptural declaration.
10. And on account of Smriti.
11. The Highest, Gaimini thinks; on account of primariness of meaning.
12. And because Scripture declares it.
13. And there is no aiming at the effected (Brahman).
14. Those not depending on symbols he leads, thus Badarayana thinks; there being a defect in both cases; and he whose thought is that.
15. And Scripture declares the difference.
1. (On the soul's)
having approached (the highest light) there is manifestation; (as we infer)
from the word 'own.'
2. The released one; on account of the promise.
3. The Self, on account of subject-matter.
4. In non-division; because that is seen.
5. In (a nature like) that of Brahman, thus Gaimini thinks; on account of suggestion and the rest.
6. In the sole nature of intelligence; as that is its Self. Thus Audulomi thinks.
7. Thus also, on account of existence of the former qualities (as proved) by suggestion, Badarayana holds absence of contradiction.
8. By the mere will; Scripture stating that.
9. And for this very reason without another ruler.
10. The absence, Badari holds; for thus Scripture says.
11. The presence, Gaimini holds; because the text declares manifoldness.
12. For this reason Badarayana (holds him to be) of both kinds; as in the case of the twelve days' sacrifice.
13. In the absence of a body, as in the state of dream; that being possible.
14. When there is a body, as in the waking state.
15. The entering is as in the case of a lamp; for thus Scripture declares.
16. It refers either to dreamless sleep or to union (sampatti); for this is manifested.
17. With the exception of world-energy; on account of leading subject-matter and of non-proximity.
18. If it be said that this is not so, on account of direct teaching; we reply not so, on account of the texts declaring that which abides within the spheres of those entrusted with special functions.
19. That which is not within change; for thus Scripture declares the abiding (of the soul).
20. And thus Perception and Inference show.
21. And on account of the indication of the equality of enjoyment only.
22. Non-return, according to Scripture; non-return, according to Scripture.