Vedanta-Sutras-Sri Bhashya of Ramanuja [English Translation]

Sribhashya -Translated by George Thibaut

Vedanta

We know from Scripture that there is a Supreme Person whose nature is absolute bliss and goodness; who is fundamentally antagonistic to all evil; who is the cause of the origination, sustentation, and dissolution of the world; who differs in nature from all other beings, who is all-knowing, who by his mere thought and will accomplishes all his purposes; who is an ocean of kindness as it were for all who depend on him; who is all-merciful; who is immeasurably raised above all possibility of any one being equal or superior to him; whose name is the highest Brahman. And with equal certainty we know from Scripture that this Supreme Lord, when pleased by the faithful worship of his Devotees–which worship consists in daily repeated meditation on Him, assisted by the performance of all the practices prescribed for each caste and âsrama–frees them from the influence of Nescience which consists of karman accumulated in the infinite progress of time and hence hard to overcome; allows them to attain to that supreme bliss which consists in the direct intuition of His own true nature: and after that does not turn them back into the miseries of Samsâra.[4.4.1]

Contents

Introduction

First Adhyâya

First Pâda

1. Then therefore the enquiry into Brahman

The Small Pûrvapaksha
The Small Siddhânta
The Great Pûrvapaksha
The Great Siddhânta.
There is no proof of non-differenced substance
Sabda proves difference
Pratyaksha–even of the nirvikalpaka kind–proves difference
The bhedâbheda view is untenable
Inference also teaches difference
Perception does not reveal mere being
Plurality is not unreal
Being and consciousness are not one
The true meaning of Svayamprakâsatva
Consciousness is not eternal
There is no consciousness without object
Consciousness is capable of change
Consciousness is the attribute of a permanent Conscious self
The view that the conscious subject is something unreal, due to the ahamkâra, cannot be maintained
The conscious subject persists in deep sleep
The conscious subject persists in the state of release
In cases of Scripture conflicting with Perception, Scripture is not stronger. The True cannot be known through the Untrue
No scriptural texts teach a Brahman devoid of all difference
Nor do Smriti and Purâna teach such a doctrine
The theory of Nescience cannot be proved
All knowledge is of the Real
Neither Scripture nor Smriti and Purâna teach Nescience
Scripture does not teach that Release is due to the knowledge of a non-qualified Brahman.–the meaning of ‘tat tvam asi.’
Summary statement as to the way in which different scriptural texts are to reconciled
Nescience cannot be terminated by the simple act of cognising Brahman as the universal self
The Vedântin aiming to ascertain the nature of Brahman from Scripture,…

2. Brahman is that from which the origin of this world proceed
3. Because Scripture is the source of the knowledge of Brahman
4. The connexion of Scripture with the highest aim of man

1. Seeing that which is not founded on Scripture…
2. …the word ‘seeing’ has a secondary (figurative) meaning
3. Because release is taught of him who takes his stand on it
4. And because there is no statement of its having to be set aside
5. And on account of the contradiction of the initial statement
6. On account of (the individual soul) going to the Self
7. On account of the uniformity of view
8. And because it is directly stated in Scripture
9. The Self consisting of Bliss is the highest Self on account of multiplication
10. If, on account of its being a word denoting an effect…
11. And because he is declared to be the cause of thatra
12. And because that (Brahman) which is referred to in the mantra…
13. Not the other, on account of impossibility
14. And on account of the declaration of difference
15. And on account of desire, there is no regard to what is inferred
16. And Scripture teaches the joining of this with that
17. The one within the sun and the eye…
18. And on account of the declaration of difference
19. Ether is Brahman…
20. For the same reason breath is Brahman
21. The light is Brahman…
22. If it be objected that Brahman is not denoted…
23. And thus also, because thus only the designation of the beings…
24. If it be said that Brahman is not recognised…
25. Prâna is Brahman…
26. If it be said that Brahman is not denoted…
27. The instruction given by Indra about himself…
28. If it be said that Brahman is not meant…
    Second Pâda
29. Everywhere; because there is taught what is known
30. And because the qualities meant to be stated are possible in Brahman
31. But, on account of impossibility, not the embodied soul
32. And because there is (separate) denotation of the object and the agent
33. On account of the difference of words
34. And on account of Smriti
35. Should it be said that the passage does not refer to Brahman…
36. Should it be said that there is attainment of fruition…
37. The eater is the highest Self on account of there being taken all that is movable and immovable
38. And on account of the topic of the whole section
39. The two entered into the cave…
40. And on account of distinctive qualities
41. The Person within the eye is the highest Self…
42. And on account of the statement as to abode…
43. And on account of the text referring only to what is characterised by pleasure
44. For that very reason that ether is Brahman
45. And on account of the statement of the way of him who has heard the Upanishads
46. Not any other, on account of non-permanency of abode, and of impossibility
47. The internal Ruler … is the highest Self
48. And not that which Smriti assumes…
49. For both also speak of it as something different
50. That which possesses the qualities of invisibility…
51. Not the two others, on account of distinction and statement of difference
52. And on account of the description of its form
53. Vaisvânara is the highest Self…
54. That which the text refers to is an inferential mark–thus
55. Should it be said that it is not so, on account of the word…
56. For the same reasons not the divinity and the element
57. Gaimini thinks that there is no objection to the word ‘Agni’…
58. On account of definiteness; thus Âsmarathya opines
59. On account of meditation, Bâdari thinks
60. On account of imaginative identification, thus Gaimini thinks…
61. Moreover, they record him in that
    Third Pâda
62. The abode of heaven, earth is the highest Self…
63. And on account of its being declared that to which the released have to resort
64. Not that which is inferred…
65. On account of the declaration of difference
66. On account of the subject-matter
67. And on account of abiding and eating
68. The bhûman is the highest Self
69. And on account of the suitability of the attributes
70. The Imperishable is Brahman, on account of its supporting that which is the end of ether
71. And this supporting springs from command…
72. And on account of the exclusion of what is of another nature than Brahman
73. On account of his being designated as the object of seeing, the highest Self is that object
74. The small ether is Brahman…
75. On account of the going and of the word…
76. And on account of there being observed in that small ether…
77. And on account of the settled meaning
78. If it be said that on account of reference to the other one he is meant; we say no…
79. … the soul in so far as its true nature has become manifest
80. And the reference has a different meaning
81. If it be said, owing to the scriptural declaration of smallness…
82. And on account of the imitation of that
83. The same is declared by Smriti also
84. On account of the term, the one measured
85. But with reference to the heart, men being qualified
86. Also beings above them, i.e. men…
87. If it be said that there results a contradiction to work; we deny this
88. If it be said that a contradiction will result with regard to words…
89. And for this very reason eternity of the Veda
90. And on account of the equality of names and forms there is no contradiction…
91. On account of the impossibility of qualification…
92. And on account of (meditating on the part of the gods) being in the Light
93. That grief of him arose…
94. And on account of Gânasruti kshattriya-hood being understood
95. On account of the inferential sign further on…
96. On account of the reference to ceremonial purifications…
97. And on account of the procedure, on the ascertainment of the non-being of that
98. And on account of the prohibition of hearing, studying, and performance of (Vedic) matter
99. And on account of Smriti
100. On account of the trembling
101. On account of light being seen
102. The ether, on account of the designation of something different, and so on
103. On account of difference in deep sleep and departing
104. And on account of such words as Lord
     Fourth Pâda
105. If it be said that some mention that which rests on Inference …
106. But the subtle body, on account of its capability
107. Matter in its subtle state subserves an end…
108. And on account of there being no statement of its being an object of knowledge
109. … the intelligent Self is meant…
110. And of three only there is this mention and question
111. And as in the case of the ‘Great.’
112. On account of there being no special characteristic; as in the case of the cup
113. But she begins with light; for thus some read in their text
114. And on account of the teaching of formation … there is no contradiction; as in the case of the honey
115. Not from the mention of the number even, on account of the diversity and of the excess
116. The breath, and so on, on the ground of the complementary passage
117. By light, food not being mentioned in the text of some
118. And on account of Brahman as described being declared to be the cause with regard to Ether, and so on
119. From connexion
120. Because it denotes the world
     17….the inferential marks of the individual soul and the chief vital air
121. But Gaimini thinks that it has another purport…
122. On account of the connected meaning of the sentences
123. It is a mark indicating that the promissory statement is proved…
124. Because (the soul) when it will depart is such; thus Audulomi thinks
125. On account of Brahman’s abiding within the individual soul…
126. Brahman is the material cause…
127. And on account of the statement of reflection
128. And on account of both being directly declared
129. On account of the Self making itself
130. Owing to modification
131. And because it is called the womb
132. Herewith all (texts) are explained, explained

Second Adhyâya

First Pâda

1. … want of room for other Smritis
2. And on account of the non-perception of truth on the part of others
3. Hereby the Yoga is refuted
4. Not, on account of the difference of character of that; and its being such (appears) from Scripture
5. But there is denotation of the superintending deities, on account of distinction and entering
6. If it be said that the effect is non-existing; we say no
7. On account of such consequences in reabsorption the Vedânta-texts would be inappropriate
8. Not so; as there are parallel instances
9. And on account of the objections to his view
10. Also in consequence of the ill-foundedness of reasoning
11. Should it be said that inference is to be carried on in a different way…
12. Thereby also the remaining theories which are not comprised within the Veda are explained
13. If it be said that from Brahman becoming an enjoyer…
14. The non-difference of the world from that Brahman…
15. And because (the cause) is perceived in the existence of the effect
16. And on account of the existence of that which is posterior
17. And like a piece of cloth
18. And as the different vital airs
19. From the designation of the ‘other’ as non-different from Brahman…
20. But Brahman is additional, on account of the declaration of difference
21. And as in the analogous case of stones and the like, there is impossibility of that
22. … as in the case of milk
23. And as in the case of the gods…
24. Or the consequence of the entire Brahman entering into the effect…
25. But on account of Scripture; Brahman’s possession of various powers being founded upon the word
26. And thus in the Self; for there are manifold powers
27. And on account of the defects of his view also
28. And the divinity is endowed with all powers, because that is seen
29. Not, on account of the absence of organs…
30. Brahman is not the cause; on account of the world having the nature of what depends on a motive
31. But it is mere sport, as in ordinary life
32. Not inequality and cruelty…
33. If it be said ‘not so, on account of non-distinction of deeds’…
34. And because all the attributes are proved to be present in Brahman
    Second Pâda
35. Not that which is inferred, on account of the impossibility of construction, and on account of activity
36. If it be said–like milk or water; there also intelligence guides
37. And because from the independence of the Pradhâna there would follow the non-existence of what is different from creation
38. Nor like grass and so on; because milk does not exist elsewhere
39. And if you say–as the man and the stone; thus also
40. And on account of the impossibility of the relation of principal and subordinate matter
41. And if another inference be made the result remains unchanged…
42. And even if it be admitted; on account of the absence of a purpose
43. And it is objectionable on account of the contradictions
44. Or in the same way as the big and long from the short and the atomic
45. On both assumptions also there is no motion, and thence non-being of the origination of the world
46. And because owing to the acknowledgment of samavâya, there results a regressus in infinitum from equality
47. And because the world also would thus be eternal
48. And on account of the atoms having colour
49. And as there are objections in both cases
50. And as it is not accepted, it is altogether disregarded
51. Even on the aggregate with its two causes…
52. If it be said that this is to be explained through successive causality…
53. And on account of the cessation of the preceding…
54. There not being a cause, there results contradiction…
55. There is non-establishment…
56. And on account of the objections…
57. And in the case of space also…
58. Not from non-entity, this not being observed
59. And thus there would be accomplishment on the part of non-active people also
60. Not non-existence, on account of consciousness
61. And on account of difference of nature they are not like dreams
62. The existence is not, on account of the absence of perception
63. And on account of its being unproved in every way
64. Not so, on account of the impossibility in one
65. And likewise non-entireness of the Self
66. Nor also is there non-contradiction…
67. And on account of the endurance of the final size…
68. The system of the Lord must be disregarded…
69. And on account of the impossibility of rulership
70. … as in the case of the organs…
71. Finiteness or absence of omniscience
72. On account of the impossibility of origination
73. And there is not origination of the instrument from the agent
74. Or, if they are of the nature of that which is knowledge…
75. And on account of contradiction
    Third Pâda
76. Not Ether…
77. But there is
78. It has a secondary sense…
79. There may be a double sense
80. The non-abandonment of the promissory statement…
81. As follows also from other texts
82. But the division origination extends over all effects…
83. Hereby air is explained
84. But there is non-origination of that which is only
85. Fire is produced thence
86. Water from fire
87. Earth from water
88. Earth on account of the subject-matter…
89. But he; from the inferential mark supplied by their reflection
90. But the order of succession…
91. If it be said that knowledge and mind…
92. But that which abides in the things movable and immovable
93. Not the Self…
94. For this very reason the individual soul is a knower
95. On account of its passing out, moving and returning
96. And on account of the latter two being effected through the Self
97. If it be said that the soul is not atomic…
98. And on account of the very word, and of measure
99. … as in the case of sandal-ointment
100. Should it be said that this is not so on account of specialisation of abode…
101. Or on account of its quality as light
102. There is distinction as in the case of smell…
103. On account of the separate statement
104. But the Self is designated as that because it has that quality…
105. And there is no objection, since the quality of knowledge exists wherever the Self is…
106. Since there may be manifestation of that which exists…
107. There would result permanent consciousness or non-consciousness…
108. The soul is an agent…
109. On account of taking and the declaration as to its moving about
110. And on account of the designation of the Self as the agent in actions…
111. There would be absence of definite rule, as in the case of consciousness
112. On account of the inversion of power
113. And on account of the absence of samâdhi
114. And as the carpenter, in both ways
115. But from the highest, this being declared by Scripture
116. But with a view to the efforts made…
117. The soul is a part…
118. And on account of the mantra
119. Moreover it is so stated in Smriti
120. But as in the case of light…
121. And Smriti texts declare this
122. Permission and exclusion result from connexion with a body…
123. And on account of non-connectedness there is no confusion
124. And it is a mere apparent argument
125. On account of the non-determination of the adrishtas
126. And it is thus also in the case of purposes and so on
127. Should it be said that that is possible owing to the difference of place…
     Fourth Pâda
128. Thus the prânas
129. The scriptural statement of the plural
130. On account of speech having for its antecedent that
131. They are seven…
132. But the hands…
133. And they are minute
134. And the best
135. Neither air nor function…
136. But like the eye and the rest…
137. And there is no objection on account of its not having an activity
138. It is designated as having five functions like mind
139. And it is minute
140. But the rule over the prânas on the part of Fire…
141. And on account of the eternity of this
142. They, with the exception of the best, are organs…
143. On account of scriptural statement of difference…
144. But the making of names and forms (belongs) to him who renders tripartite…
145. Flesh is of earthy nature…
146. But on account of their distinctive nature there is that designation, that designation

Third Adhyâya

First Pâda
1. In obtaining another of that, it goes enveloped, as appears from question and explanation
2. But on account of water consisting of the three elements; on account of predominance
3. And on account of the going of the prânas
4. If it be said that it is not so on account of scriptural statement as to going to Agni…
5. Should it be said, on account of absence of mention in the first reply…
6. ‘On account of this not being stated by Scripture’; not so…
7. Or it is metaphorical, on account of their not knowing the Self
8. On the passing away of the works, with a remainder…
9. ‘On account of conduct’; not so, since karana connotes works
10. ‘There is purposelessness’; not so, on account of the dependence on that
11. But only good and evil works, thus Bâdari thinks
12. Of those also who do not perform sacrifices…
13. But of the others having enjoyed in Samyamana, there is ascent and descent…
14. Smriti texts also declare this
15. Moreover there are seven
16. On account of his activity there also, there is no contradiction
17. But, of knowledge and work–as these are the leading topics
18. Not in the case of the third place, as it is thus perceived
19. It moreover is recorded, in the world
20. And on account of its being seen
21. The third term includes that which springs from heat
22. There is entering into similarity of being with those, there being a reason
23. Not very long; on account of special statement
24. Into plants animated by other souls
25. It is unholy. Not so, on the ground of Scripture
26. After that conjunction with him who performs the act of generation
27. From the yoni the body
Second Pâda
1. In the intermediate sphere the creation is effected by the soul
2. And some state the soul to be the shaper…
3. But it is mere Mâyâ; on account of the true nature of the soul not being fully manifested
4. But owing to the wish of the highest it is hidden; for from that are its bondage and the opposite state
5. Or that (results) also from connexion with the body
6. And it is suggestive, according to Scripture; this the experts also declare
7. The absence of that takes place in the nâdîs and in the Self
8. Hence the awaking from that
9. But the same, on account of work, remembrance, text, and injunction
10. In the swooning person there is half-combination…
11. Not on account of place even is there any imperfection of the Highest; for everywhere it is described as having twofold characteristics
12. Should it be said ‘on account of difference’…
13. Some also teach thus
14. For Brahman is without form merely, since it is the principal agent with regard to that
15. And in the same way as a Brahman consisting of light; the texts thus not being devoid of meaning
16. And the text says so much only
17. This Scripture also shows, and it is also stated in Smriti
18. For this very reason comparisons, such as reflected images of the sun and the like
19. But because it is not apprehended like water, there is no equality
20. The participation on Brahman’s part in increase and decrease…
21. For the text denies the previously declared so-muchness; and declares more than that
22. That is unmanifested; for this Scripture declares
23. Also in perfect conciliation, according to Scripture and Smriti
24. And there is non-difference…
25. Hence (Brahman is distinguished) by what is infinite…
26. But on account of twofold designation, as the snake and its coils
27. Or else like light and its abode, both being fire
28. Or else in the manner stated above
29. And on account of denial
30. There is something higher than that…
31. But on account of resemblance
32. It subserves the purpose of thought; as in the case of the feet
33. Owing to difference of place, as in the case of light, and so on
34. And on account of possibility
35. Thus, from the denial of anything else
36. The omnipresence possessed by that, understood from the declaration of extent
37. From thence the reward; on account of possibility
38. And on account of scriptural declaration
39. For the same reasons Gaimini (thinks it to be) religious action
40. But the former, Bâdarâyana thinks, on account of the designation of deities as the cause
Third Pâda
1. What is understood from all the Vedânta-texts is one, on account of the non-difference of injunction and the rest
2. If it be said that the vidyâs are not one on account of difference…
3. For the sirovrata concerns the mode of the study of the Veda…
4. Scripture also declares this
5. (Meditation) thus being equal, there is combination of gunas
6. If it be said that there is difference on account of the text; we say no; on account of non-difference
7. Or not, on account of difference of subject-matter; as in the case of the attribute of being higher than the high
8. If that be declared on account of name; we object
9. And this is appropriate, on account of the extension
10. On account of non-difference of everything, those elsewhere
11. Bliss and other qualities, as belonging to the subject of the qualities
12. Such qualities as having joy for its head, and so on, are not established…
13. But the others, on account of equality with the thing
14. For meditation, owing to the absence of purpose
15. And on account of the term ‘Self.’
16. There is reference to the Self, as in other places…
17. If it be said ‘on account of connexion’…
18. The new (thing is enjoined); on account of the statement of what has to be done
19. And (the qualities) thus being equal, on account of non-difference
20. On account of connexion, thus elsewhere also
21. Or not so, on account of difference
22. The text also declares this
23. And for the same reason the holding together and the pervading the sky
24. And although they both be meditations on man…
25. On account of the difference of sense of piercing…
26. But in the case of the getting rid of it has to be combined with the obtaining…
27. At departing; there being nothing to be reached…
28. As it is desired; on account of there being no contradiction of either
29. There is meaning of the soul’s going only on the twofold hypothesis; for otherwise there is contradiction
30. That assumption is justified; on account of the perception of things which are marks of that; as in ordinary experience
31. Of those who have a certain office there is subsistence (of their works) as long as the office lasts
32. There is no restriction since all have to go on that path
33. But the conceptions of the Imperishable are to be comprised in all meditations
34. So much; on account of reflection
35. Should it be said that the former reply refers to that Self to which the aggregate of material things belongs…
36. There is interchange of ideas, for the texts distinguish; as in other cases
37. For one and the same highest divinity … is the subject of that meditation
38. Wishes and the rest, here and there…
39. On account of emphasis there is non-omission
40. In the case of him who has approached Brahman…
41. There is non-restriction of determination, because this is seen; for there is a separate fruit, viz. non-obstruction
42. Just as in the case of the offerings…
43. On account of the plurality of indicatory marks…
44. There is option with regard to what precedes…
45. And on account of the transfer
46. But it is a meditation only, on account of assertion and what is seen
47. And on account of the greater strength of direct statement, and so on, there is no refutation
48. On account of connexions and the rest, as in the case of the separateness of other cognitions
49. Not so, on account of this being observed on account of similarity also; as in the case of Death; for the person in yonder orb does not occupy the worlds of Death
50. And by a subsequent Brâhmana also the ‘being of such a kind’ of the word is proved…
51. Some, on account of the existence of a Self within a body
52. But this is not so, but rather difference; since it is of the being of that; as in the case of intuition
53. But those meditations which are connected with members of sacrifices are not restricted to particular sâkhâs, but rather belong to all sâkhâs
54. Or there is no contradiction as in the case of mantras and the rest
55. There is pre-eminence of plenitude, as in the case of the sacrifice; for thus Scripture shows
56. The meditations are separate, on account of the difference of words, and so on
57. Option, on account of the non-difference of result
59. They belong to the constituent members, as the bases
60. And on account of injunction
61. On account of rectification
62. And on account of the declaration of a quality being common to all the Vedas
63. Rather not, as the text does not declare their going together
64. And because (Scripture) shows it
Fourth Pâda
1. The benefit to man results from thence, on account of scriptural statement; thus Bâdarâyana thinks
2. On account of the Self standing in a complementary relation, they are arthavâdas…
3. On account of such conduct being seen
4. On account of direct scriptural statement
5. On account of the taking hold together
6. On account of injunction for such a one
7. On account of definite rule
8. But on account of the teaching of the different one…
9. But the declarations are equal.
10. (It is) non-comprehensive
11. There is distribution, as in the case of the hundred
12. Of him who has merely read the Veda
13. Not so, on account of non-specification
14. Or the permission is for the purpose of glorification
15. Some also, by proceeding according to their liking
16. And destruction
17. And of him who is chaste…
18. A reference only … on account of absence of injunction
19. It is to be accomplished, … on account of scriptural statement of equality
20. Or an injunction, as in the case of the carrying
21. If it be said that they are mere glorification, on account of their reference; not so, on account of the newness
22. And on account of the words denoting becoming
23. .. the stories told in the Upanishads …
24. This follows also from the textual connexion of those stories with injunctions
25. For this very reason there is no need of the lighting of the fire…
26. And there is need of all works…
27. But all the same he must be possessed of calmness…
28. And there is permission of all food in the case of danger of life …
29. And on account of non-sublation
30. This is said in Smriti also
31. … as to non-proceeding according to liking
32. The works of the âsramas …
33. And on account of co-operativeness
34. In any case they are the same, on account of twofold inferential signs
35. … knowledge not to be overpowered
36. Also in the case of those outside, as this is seen
37. Smriti also states this
38. And there is the promotion of knowledge through special acts of duty
39. But better than that is the other also on account of an inferential mark
40. But of him who has become that there is no becoming not that…
41. Nor the expiatory performance…
42. A minor one, thus some; and hence they hold the existence of expiation, as in the case of eating.
43. But in either case such men stand outside…
45. They are the priest’s work…
46. There is injunction of other auxiliary means…
47. But on account of the existence of knowledge in all, there is winding up with the householder
48. On account of the others also being taught…
49. Not manifesting itself; on account of the connexion
50. What belongs to this world, there being no obstruction at hand; as this is seen
51. In the same way there is non-determination…

Fourth Adhyâya

First Pâda
1. Repetition…
2. And on account of an inferential mark
3. But as the Self…
4. Not in the symbol…
5. The view of Brahman, on account of superiority
6. And the ideas of Âditya and the rest on the member
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…
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
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…
16. But the Agnihotra and the rest…
17. According to some a class of good works other than these, of both kinds
18. … ‘whatever he does with knowledge.’
19. But having destroyed by fruition the other two sets he becomes one with Brahman
Second Pâda
1. Speech with mind…
2. And for the same reason all follow after
3. That mind in breath…
4. That is united with the ruler
5. With the elements…
6. Not with one…
7. And it is common up to the beginning of the way…
8. Since, up to the union with … Brahman
9. And the subtle body persists
10. Hence not in the way of destruction of bondage
11. And to that very subtle body there belongs the warmth
12. … From the embodied soul…
13. Smriti also declares this
14. With the Highest; for thus it says
15. Non-division…
16. A lighting up of the point of the abode…
17. Following the rays
18. … the connexion persists as long as the body does
19. For the same reason also during the southern progress of the sun
20. And those two paths are … to be remembered
Third Pâda
1. On the path beginning with light…
2. From the year to Vâyu…
3. Beyond lightning there is Varuna
4. Conductors, this being indicated
5. From thence by him only who belongs to lightning
6. Him who meditates on the effected Brahman…
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…
10. And on account of Smriti
11. The Highest … 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…
15. And Scripture declares the difference
Fourth Pâda
1. On the soul’s having approached the highest light there is manifestation
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
6. In the sole nature of intelligence; as that is its Self…
7. Thus also, on account of existence of the former qualities as proved by suggestion, Bâdarayana holds absence of contradiction
8. By the mere will…
9. And for this very reason without another ruler
10. The absence…
11. The presence…
12. For this reason Bâdarâyana 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
16. It refers either to dreamless sleep or to union…
17. With the exception of world-energy…
18. … 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…

Sârîraka Mîmâmsâ, composed by the reverend teacher Râmânuga.