Ved-sut: 3rd adhyAya, 2nd pada

[Tarun 6]

3rd adhyAya 2nd pada

vittir viraktiz cakRtAnjaliH puro

yasyAH parAnanda tanor vitiSThate |

siddhiz ca sevAsamayaM pratixate

bhaktiH parezasya punAtu sA jagat ||

May that love (bhakti) for Supreme Lord purify world.

He has Supremely Blissful Body, in His Presence stand Wisdom & Dispassion

with folded hands, obedient to his call;

Occult powers are ever attendant to Him too, seeking opportunity to serve.

3.2.1 sandhye sRSTir Aha hi = in intermediate state/sphere; creation;

Aha = says (scripture); hi = because

Because scripture declares that in dream-state also, creation is by Lord 320

3.2.2 nirmAtArancaike putrAdayaz ca => nirmAtAram = maker; and; some; sons; and

321 Because one text class declares Lord to be dream world Creator too, as of sons & rest.

3.2.3 mAyA-mAtraM tu kartsnyenAnabhivyakta svarUpAt (svarUpatvAt)

produces from His Will + impressions stored in soul’s mind; but; kartsnyena = fully, wholesale;

being destitute of tangible forms occupying space, partially (not fully) manifest

322 MayA = God’s Will is only means by which He creates dream-objects.

(They do not consist of objective matter), for they’re NOT perceptible to all;

they’re seen only by dreamer. (John Lennon et al)

3.2.4 sUcakaz ca hi zruter Acaxate ca tad vidaH

indicator, suggestive; and, because, from Zruti = Veda; Acaxate - say, affirm;

and, tadvidaH = those who know what

323 Dream creation indicates good & evil (hence it’s unreal).

Scriptures teach dreams to be indicative & experts thereof declare same.

3.2.5 parAbhidhyAnAt, tu tirohitaM tatohyasya bandha viparyayau

para = of Highest/Lord; abhidhyAnAn = by will; tu = only; is withdrawn, hidden;

tataH = from that (Lord); hi = for; asya = of this (Jiva); bandha-viparyayau = bondage & release

324 Dream consciousness is sublated by Supreme Lord’s Will alone,

because from Him proceed soul’s bondage & liberation.

 

 

[Tarun 6]

9Jan2002 Greetings

III.2.6 deha-yogAt vA so’pi

from connection with body, waking state; or; saH = that withdrawing/hiding of dream; even

325 Awakened state, which is found/occurs in connection with body, is also from Lord.

III.2.7 tad abhAvo nADiSu tac chruter Atmani ca

Absence of that (dream state or wakefulness); in nADis; tat – about it; zruteH – from/in scriptural statements; in self or in Lord; and

326 suSupti, absence of dream & wakefulness, takes place in nADis, in self, in pericardium collectively, because of zAstra to that effect.

[Tarun 6]

= = = = = = = = =

10Jan2002 - This 2nd pada contains 42 sUtras

III.2.8 ataH prabodho’smAt = hence, waking from Him (Lord)

327 Ergo soul waking is from that (Brahman).

III.2.9 sa eva tu karmAnusmRti zabda-vidhibhyaH

32 sah eva = that person who went to sleep; but, activity, due to his finishing action left unfinished;

anusmRti = due to identity memory; from zruti; from commandments

328 But same person arises from sleep, due to his completing work left unfinished, his

retaining identity memory, scriptural texts + zAstrik injunctions.

= = = = = = =

III.2.10 mugdhe ‘rddha sampattiH parizeSAt

329 - in swooning person/state; half; combination/ attaining/ entering into Brahman = Baladev’s reading is samprAptiH; due to remaining

In swooning condition, jIva is half-combined with Brahman; remainder rule shows this.

17Jan2002

III.2.11 na sthAnato ‘piparasyobhaya lingaM sarvatra hi

Not, due to place, even, of Highest, of Lord; having 2-fold characteristics, not different due to distinct locality; everywhere; because

330 Supreme Lord’s (essential nature), though (differentiated) by space, doesn’t undergo any character change, for (He simultaneously exists) everywhere.

III.2.12 na bhedAd iti cen na pratyekam atad vacanAt

Not, due to difference; as, so; if, no, distinct, each (with reference to); atad = absence of that (id est, difference); vacanAt = from statement

331 If it be said, “This is not valid, due to statement difference,” we reply, “No. For with reference to every statement (declaring difference), (there is always) counter statement (in scriptures) declaring non-difference.

III.2.13 api caivam eke => api = also; ca = and; evam = thus; eke = some

332 And also some teach thus (that Lord is one though multiform).

 

[Tarun 6]

III.2.14 arUpavad eva hi tat pradhAnatvAt

Destitute of form; indeed; because; due to being chief/supreme thing & soul

333 Brahman certainly has no (ordinary) form, for for its form itself is principal (life).

III.2.15 prakAzavac cAvaiyarthyAt

PrakAzavat = as sun’s light consistency; ca = and (removes doubt raised above);

avaiyarthyAt = due to want of purposelessness, meaninglessness (of form)

334 And (Form’s conception with regard to Brahman) is not meaningless, just as

(a form’s idea w.r.t. Sun which is) pure light.

III.2.16 Aha ca tanmAtram

Aha = zruti declares; and, however; only that much,consisting of His Essential Self

335 Nonetheless, zruti states, Supreme Form consists of His very essential Self.

III.2.17 darzayati cAtho’pi smaryate

Scripture shows; ca = and; atho = fully, completely; api = also, smRti records

336 Moreover, scripture fully shows (this), plus (Tradition) declares it.

 

[Tarun 6]

***** ***** 24Jan2002

III.2.14 arUpavad eva hi tat pradhAnatvAt

Destitute of form; indeed; because; due to being chief/supreme thing & soul

333 Brahman certainly has no (ordinary) form, for for its form itself is principal (life).

III.2.15 prakAzavac cAvaiyarthyAt

PrakAzavat = as sun’s light consistency; ca = and (removes doubt raised above);

avaiyarthyAt = due to want of purposelessness, meaninglessness (of form)

334 And (Form’s conception with regard to Brahman) is not meaningless, just as

(a form’s idea w.r.t. Sun which is) pure light.

III.2.16 Aha ca tanmAtram

Aha = zruti declares; and, however; only that much,consisting of His Essential Self

335 Nonetheless, zruti states, Supreme Form consists of His very essential Self.

III.2.17 darzayati cAtho’pi smaryate

Scripture shows; ca = and; atho = fully, completely; api = also, smRti records

336 Moreover, scripture fully shows (this), plus (Tradition) declares it.

5Feb2002

III.2.18 ataeva copamA sUrya kAdivat ==> ataH eva = for this very reason; ca = and;

upamA = similarity or absolute identity; sUryakAdivat = just as between Sun & its images

337 Ergo, simile of Sun & its reflection (holds w.r.t. jIva & Supreme Self showing distinction).

III.2.19 ambuvad agrahaNAt tu na tathAtvam

As in or of water, like Sun’s reflection in water, (affix vat = like, word before either in 6th genitive or 7th locative case); in/from perception’s absence; but (exclusive sense); not; that state (id est, of equality) simile does not hold

338 Jiva is not Supreme’s reflection, as Sun in water, because it’s not so perceived.

[Tarun 6]

III.2.20 vRddhi hrAsa bhAktvam antarbhAvAd ubhaya sAmanjanasya evam

(Comparison not appropriate in primary, but in secondary sense) of participating in increase & decrease;

339: for scripture's purport is fulfilled thereby, and thus comparisons become appropriate.

[Tarun 6]

3.2.21 darzanAc ca = from sight, too

340 Moreover it is seen (that comparisons r sometimes taken in their 2ndary sense.

3.2.22 prakRtaitAvattvaM hi pratiSedhati tato bravIti ca bhUyaH

prakRta - same; etAvattvam - so-muchness; hi - because; pratiSedhati - denial; tataH - than that; bravIti - declares; ca - and; bhUyaH - more

341 (Zruti, Neti Neti) denies previously mentioned limitation (only w.r.t. Brahman), for it declares (Him to be) more than that.

III.2.23 tad avyaktam Aha hiM = that, inner, declares, for

342 Brahman's Form is unmanifest, for scripture tells it so.

[Tarun 6]

3.2.24 api saMrAdhane pratyaxAnumAnAbhyAm

even though; in conciliation; as apparent; from inferences

343 In devout love, (Lord becomes visible to devotee, as taught in) ZrUti & SmRti.

[Tarun 6]

In case u did not notice, I'm leaving out Baladev VidyabhUSan's purports.

We can return to them later..

unless someone has a specific question or comment now.

III.2.25 prakAzAdivac cAvaizeSyam [na = not] understood

as in fire case etc; and; nondifference

344 Supreme Lord is not like fire etc, for no distinction in Him.

III.2.26 prakAzAz ca karmaNy AbhyAsAt

light, manifestation, shining out; and; by constant practice

345 And Supreme Lord becomes visible by repetition (meditative).

 

[Tarun 6]

3.2.27 - ato'nantena tathA hi lingam

hence, by infinite Lord's Grace, thus; because; scriptural indication or authority

346 Hence, direct darzan is possible through Lord's Infinite Grace; and there's scriptural authority for same.

[Tarun 6]

III.2.28 ubhaya vyapadezAt tvahi kuNDalavat

(about being) both; due to scriptural declaration; but, like serpent; like coils

347 Yet Lord is both (bliss & blissful), for zAstra thus declares Him, as snake & its coils.

[Tarun 6]

III.2.29 prakAzAzrayavad vA tejas tvat

like light; like light's abode; or, due to His lustrous character, id est, being all-sentiency

348 Or because Brahman is of lustrous countenance, He is designated as Light's Abode.

III.2.30 pUrvavad vA - as in prior time, or

349 (Brahman is both Bliss & Blissful, as one indivisible Time is said to be) prior (and posterior).

 

[Tarun 6]

III.2.31 pratiSedhac ca = due to denouncement, and/exclusion

350 And due to prohibition (in Scriptures, which declare Lord & His Attributes r not to be considered different)

III.2.32 paramataH setUnmAna sambandha bheda vyapadezebhyaH

higher than; from this (worldliness); bridge (Ch Up 8.4.1); beyond measure (Br Up 6.4.23); relation, bliss' proportionate ratio; difference; from declarations

351 (Brahman's Bliss etc are) far superior to (mundane affairs), as declarations of "bridge", immeasurable", "relative ratio", "difference" show this.

[Tarun 6]

III.2.33 sAmAnyAt tu

due to being perceptable, from resemblance; and but (assures)

352 But (word bliss is applied to human joy, merely) due to generic likeness (not due to 2 blisses being similar in nature).

[Tarun 6]

III.2.34 buddhyArthAH pAdavat

to aid one's understanding; as in "Foot" case.

353 This teaching is designed to aid comprehension, as "Foot" does (in Rg-Veda X.90.3, wherein this world is spoken of as Brahman's Foot).

 

[Tarun 6]

III.2.35 sthAna-vizeSAt prakAzAdivat

from place's peculiarity; as in sunlight's case

354 There's distinction in Brahman, due to specified location where he manifests, as in sunlight's case.

[Tarun 6]

III.2.36 upapattez ca

due to impossibility: of reasonableness; and, too

355 And so, Chandogya Up III.14.1 is deemed appropriate.

 

[Tarun 6]

III.2.37 tathA'nya pratiSedhAt

similarly, Brahman is highest; of other, of higher; from, owing to denial, prohibition

356 Thus Brahman is highest of all, for there is denial of any other higher being.

[Tarun 6]

III.2.38 anena sarva-gatatvam AyAma-zabdAdibhyaH

by Supreme Person; omnipresent; about extent; from scriptural statements

357 (Even in Middle Form), there is all-pervadingness of this Supreme Person, due to scriptural statements, like occupying all space &c.

[Tarun 6]

III.2.39 phalam ata upapatteH

fruit, result; from Him alone; because it is possible

538 Fruit is given by Him only; that is reasonabler view held.

III.2.40 zrutatvAc ca = due to zruti's declaration; also

359 For Zruti declares: "Brahman awards all action's rewards."

 

[Tarun 6]

III.2.41 dharmaM jaiminir ataeva

duty performed, as reward-giver; JaiminiH holds; ataH eva from Him only.

360 According to Jaimini, Dharma (which directly rewards actions' results) arises from Him.