Brahma Sutra, Part --6

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26. Hence (the individual gets) unity with the Infinite; for such is the indicatory mark (in the Upanishad).
27. But since both difference and non-difference are mentioned, the relationship (between the supreme Self and the individual is) as that between the snake and its coil.
28. Or they are like light and its source, both being but effulgence.
29. Or (the relationship between the individual and the supreme Self is) as already shown.
30. And on account of the denial.
Topic-7: Brahman One without a Second
31. There is some entity superior to this Brahman, because of the mention of embankment, measure, connection and difference.
32. But (the Self is referred to as an embankment) on account of similarity.
33. For the sake of intellectual grasp (Brahman’s magnitude is spoken of) just like the feet (of the mind or of space), (or the quarters of the karsapana).
34. (Connection and difference are mentioned about Brahman) from the point of view of limiting adjuncts, as in the case of light etc.
35. And because (such a position alone is) logically justifiable.
36. Similarly from the denial of everything else (it follows that there is nothing but Brahman).
37. Hereby (is established) the omnipresence (of the Self), (as is known) on the strength of (Upanishadic) words like extension and other sources (ie., Smriti and logic).
Topic-8: Fruits of Action
38. The fruit of action is from Him, this being the logical position.
39. (God is the ordainer of results) for the further reason that the Upanishads say so.
40. For these very reasons Jaimini considers virtuous deeds to be the yielder of results.
41. But Badarayana considers the earlier One (viz., God) (as the bestower of results), because He is mentioned as the cause of even action.

SECTION - III
Topic-1: Sameness of Meditation
1. Any (particular) conception for meditation (vijnana) imparted in all the Upanishads is the same on account of the sameness of the injunction etc.
2. If it be said that the vijnanas cannot be the same owing to the difference in details, then not so, for difference can occur even in the same vijnana.
3. The rite of carrying fire on the head is an appendage of Vedic study, because it is stated to be so in the Samachara and also because of competence. And that regulation is like that about libations.
4. Moreover, (the scripture) reveals (this fact).
Topic-2: Combination of Traits
5. And in similar meditations (all) the traits are to be combined, for there is no difference in application like the subsidiaries of an injunction.
Topic-3: Difference of Meditations
6. If it be said that the (Udgitha) meditations (in the Chandogya and Brihadaranyaka Upanishads) are different on account of the difference of (texts), then not so, for there is no difference.
7. Rather not owing to a difference of subject-matter even as in such cases as (meditation on the Udgitha as) possessed of the quality of being higher than the high, (greater than the great).
8. If from the sameness of name, (the two meditations are held to be the same), that has already been answered. But that (sameness of name) is met with (even with regard to things quite different).
Topic-4: Specifications of Om
9. Since Om pervades all the Vedas, it is appropriate to qualify it by the word Udgitha.
Topic-5: Sameness of the Meditation on Prana
10. All (the meditations on Prana) being the same, these traits (found here in one) are to be added elsewhere.
Topic-6: Combination and Non-combination of Attributes of Brahman
11. Bliss and other characteristics of the principal entity (ie., Brahman) are to be combined.
12. Attributes such as having joy as the head and so on are not to be added everywhere, since (they have) degrees of intensity and feebleness, (which are) possible in a context of difference (ie., duality).
13. But the other characteristics are to be understood everywhere on account of identity of purport.
Topic-7: Purusha as the Highest in Katha
14. What is mentioned in the Katha Upanishad is meant for deep meditation on Purusha, (and not for stating any gradation), as that serves no purpose.
15. And (this must be the conclusion) on account of the use of the word Self.
Topic-8: The Supreme Self in Aitareya
16. The supreme Self is to be understood in the Aitareya Upanishad, just as elsewhere (in other texts about creation), on account of the subsequent qualification. (Or) The Self is to be understood (in the Chandogya Upanishad), just as in the other (Brihadaranyaka) Upanishad, because of the subsequent (instruction about identity).
17. If it be objected that it follows from the trend of the sentences that the Supreme Self is not meant, (the reply is that) it must be so because of the definite statement (that the Self alone existed in the beginning). (Or) If it be argued that the rule about the conformity of the commencement and the conclusion leads to the idea that the Self is not meant, then we say that it must be so because of the definite statement.
Topic-9: Acamana and Meditation on Prana
18. Since acamana is mentioned as a duty already recognized, it occurs (in the Upanishad) in connection with a fresh injunction (of meditation on Prana).
Topic-10: Same Meditation in the Same Branch
19. (The meditations) in the same branch are similarly the same (and their traits are to be combined) because of the non-difference of the object.
Topic-11: No Combination in Meditation on Satya-Brahman
20. Elsewhere also (in the case of meditation on Satya-Brahman), (the attributes have to be combined) as here (in the case of Sandilya-Vidya), on account of the very fact of connection (with the same object of meditation).
21. Rather they are not to be combined on account of a distinction.
22. The scripture also indicates the same thing.
Topic-12: Attributes of Brahman in Ranayaniya Not to be
Combined Elsewhere
23. And (the attributes of Brahman such as) possession of unchallenged powers and pervasion of heaven are also not to be added to other meditations for the same reason (of association with special abodes).
Topic-13: Purusha-Vidya in Chandogya and Taittiriya
24. And the characteristics of the Purusha-Vidya are not to be added to the Taittiriyaka because they have not been recited there as it is done in the course of the Purusha-Vidya in other branches.
Topic-14: Non-combination of Disparate Traits
25. Piercing etc., are not to be applied in meditation, since (the mantras of piercing etc., are) disparate in purport.
Topic-15: Rejection and Reception of Merit
26. But where only the rejection of virtue and vice is spoken of, the reception of these by others has to be inferred, on account of the term reception being a counter-correlative of rejection. And this is on the analogy of kusas, metres, praise and recitation, as has been explained (by Jaimini).
Topic-16: Discarding Virtue and Vice at Death
27. (A man of knowledge gets rid of virtue and vice) at the time of death, since nothing remains to be attained. For thus it is that others (ie., the followers of the other branches) state.
28. As there is no conflict between the two (ie., two texts, or cause and effect) on the admission that destruction results from voluntary effort, (therefore such effort must take place before death).
Topic-17: Paths of Those Who Know Or Do Not Know the
Qualified Brahman
29. The soul’s course after death must have purposefulness in two ways, for else it will lead to contradiction.
30. This (differentiation) is reasonable, for facts indicative of a soul’s journey are met with (in the case of meditation on the qualified Brahman alone), just as (much as such a difference is) met with in common life.
Topic-18: The Path of Gods Is for All Worshippers of
Qualified Brahman
31. (The journey of the souls along the path of the gods is) not restricted (to any particular meditation). It applies to all meditations (on the qualified Brahman). This involves no contradiction as is known from Upanishadic and Smriti texts (lit. direct text and inference).
Topic-19: People with a Mission
32. Those who have a mission to fulfil continue in the corporeal state as long as the mission demands it.
Topic-20: Conception of the Immutable
33. All the (negative) conceptions of the Immutable are to be combined, since the process of presentation is similar and the object dealt with is the same. This is just as it is in the case of the Upasad sacrifice, as has been shown by Jaimini.
Topic-21: Same Conception in Mundaka and Katha
34. The conceptions (in the Mundaka and Svetasvatara on the one hand and Katha on the other) are the same, on account of the mention of a particular limit.
Topic-22: The Inmost Self in Brihadaranyaka
35. (The conception of the Self is the same in Brihadaranyaka III-iv-1 and III-v-1, since) one’s own Self is declared to be the inmost of all as in the case of the aggregate of elements. (Or - since one’s own Self is declared to be the inmost of all, just as it is shown to be the Self of all in Svetasvatara VI-11).
36. If it be argued that unless difference be admitted the separate statements become illogical, the reply is that this is not so, for it can be like another instruction of this kind.
Topic-23: Reciprocity of Conceptions
37. There should be a reciprocal interchange as in the case of other traits; for so the readers (of the scriptures) recite distinctly.