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The Vedântâ-Sûtras

575 entries · 17 sections

translated by George Thibaut

Title Page Contents Introduction

First Pâda

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 5. Seeing that which is not founded on Scripture...6. ...the word 'seeing' has a secondary (figurative) meaning 7. Because release is taught of him who takes his stand on it 8. And because there is no statement of its having to be set aside 9. And on account of the contradiction of the initial statement 10. On account of (the individual soul) going to the Self 11. On account of the uniformity of view 12. And because it is directly stated in Scripture 13. The Self consisting of Bliss is the highest Self on account of multiplication 14. If, on account of its being a word denoting an effect...15. And because he is declared to be the cause of thatra 16. And because that (Brahman) which is referred to in the mantra...17. Not the other, on account of impossibility 18. And on account of the declaration of difference 19. And on account of desire, there is no regard to what is inferred 20. And Scripture teaches the joining of this with that 21. The one within the sun and the eye...22. And on account of the declaration of difference 23. Ether is Brahman...24. For the same reason breath is Brahman 25. The light is Brahman...26. If it be objected that Brahman is not denoted...27. And thus also, because thus only the designation of the beings...28. If it be said that Brahman is not recognised...29. Prâna is Brahman...30. If it be said that Brahman is not denoted...31. The instruction given by Indra about himself...32. If it be said that Brahman is not meant...

Second Pâda

Second Pâda 1. Everywhere; because there is taught what is known 2. And because the qualities meant to be stated are possible in Brahman 3. But, on account of impossibility, not the embodied soul 4. And because there is (separate) denotation of the object and the agent 5. On account of the difference of words 6. And on account of Smriti 7. Should it be said that the passage does not refer to Brahman...8. Should it be said that there is attainment of fruition...9. The eater is the highest Self on account of there being taken all that is movable and immovable 10. And on account of the topic of the whole section 11. The two entered into the cave...12. And on account of distinctive qualities 13. The Person within the eye is the highest Self...14. And on account of the statement as to abode...15. And on account of the text referring only to what is characterised by pleasure 16. For that very reason that ether is Brahman 17. And on account of the statement of the way of him who has heard the Upanishads 18. Not any other, on account of non-permanency of abode, and of impossibility 19. The internal Ruler ... is the highest Self 20. And not that which Smriti assumes...21. For both also speak of it as something different 22. That which possesses the qualities of invisibility...23. Not the two others, on account of distinction and statement of difference 24. And on account of the description of its form 25. Vaisvânara is the highest Self...26. That which the text refers to is an inferential mark--thus 27. Should it be said that it is not so, on account of the word...28. For the same reasons not the divinity and the element 29. Gaimini thinks that there is no objection to the word 'Agni'...30. On account of definiteness; thus Âsmarathya opines 31. On account of meditation, Bâdari thinks 32. On account of imaginative identification, thus Gaimini thinks...33. Moreover, they record him in that

Third Pâda

Third Pâda: 1. The abode of heaven, earth is the highest Self...2. And on account of its being declared that to which the released have to resort 3. Not that which is inferred...4. On account of the declaration of difference 5. On account of the subject-matter 6. And on account of abiding and eating 7. The bhûman is the highest Self 8. And on account of the suitability of the attributes 9. The Imperishable is Brahman, on account of its supporting that which is the end of ether 10. And this supporting springs from command...11. And on account of the exclusion of what is of another nature than Brahman 12. On account of his being designated as the object of seeing, the highest Self is that object 13. The small ether is Brahman...14. On account of the going and of the word...15. And on account of there being observed in that small ether...16. And on account of the settled meaning 17. If it be said that on account of reference to the other one he is meant; we say no...18. ... the soul in so far as its true nature has become manifest 19. And the reference has a different meaning 20. If it be said, owing to the scriptural declaration of smallness...21. And on account of the imitation of that 22. The same is declared by Smriti also 23. On account of the term, the one measured 24. But with reference to the heart, men being qualified 25. Also beings above them, i.e. men...26. If it be said that there results a contradiction to work; we deny this 27. If it be said that a contradiction will result with regard to words...28. And for this very reason eternity of the Veda 29. And on account of the equality of names and forms there is no contradiction...30. On account of the impossibility of qualification...31. And on account of (meditating on the part of the gods) being in the Light 33. That grief of him arose...34. And on account of Gânasruti kshattriya-hood being understood 35. On account of the inferential sign further on...36. On account of the reference to ceremonial purifications...37. And on account of the procedure, on the ascertainment of the non-being of that 38. And on account of the prohibition of hearing, studying, and performance of (Vedic) matter 39. And on account of Smriti 40. On account of the trembling 41. On account of light being seen 42. The ether, on account of the designation of something different, and so on 43. On account of difference in deep sleep and departing 44. And on account of such words as Lord

Fourth Pâda

Fourth Pâda: 1. If it be said that some mention that which rests on Inference ...2. But the subtle body, on account of its capability 3. Matter in its subtle state subserves an end...4. And on account of there being no statement of its being an object of knowledge 5. ... the intelligent Self is meant...6. And of three only there is this mention and question 7. And as in the case of the 'Great.'8. On account of there being no special characteristic; as in the case of the cup 9. But she begins with light; for thus some read in their text 10. And on account of the teaching of formation ... there is no contradiction; as in the case of the honey 11. Not from the mention of the number even, on account of the diversity and of the excess 12. The breath, and so on, on the ground of the complementary passage 13. By light, food not being mentioned in the text of some 14. And on account of Brahman as described being declared to be the cause with regard to Ether, and so on 15. From connexion 16. Because it denotes the world 17....the inferential marks of the individual soul and the chief vital air 18. But Gaimini thinks that it has another purport...19. On account of the connected meaning of the sentences 20. It is a mark indicating that the promissory statement is proved...21. Because (the soul) when it will depart is such; thus Audulomi thinks 22. On account of Brahman's abiding within the individual soul...23. Brahman is the material cause...24. And on account of the statement of reflection 25. And on account of both being directly declared 26. On account of the Self making itself 27. Owing to modification 28. And because it is called the womb 29. Herewith all (texts) are explained, explained

First Pâda

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 7. If it be said that the effect is non-existing; we say no 8. On account of such consequences in reabsorption the Vedânta-texts would be inappropriate 9. Not so; as there are parallel instances 10. And on account of the objections to his view 11. Also in consequence of the ill-foundedness of reasoning 12. Should it be said that inference is to be carried on in a different way...13. Thereby also the remaining theories which are not comprised within the Veda are explained 14. If it be said that from Brahman becoming an enjoyer...15. The non-difference of the world from that Brahman...16. And because (the cause) is perceived in the existence of the effect 17. And on account of the existence of that which is posterior 19. And like a piece of cloth 20. And as the different vital airs 21. From the designation of the 'other' as non-different from Brahman...22. But Brahman is additional, on account of the declaration of difference 23. And as in the analogous case of stones and the like, there is impossibility of that 24. ... as in the case of milk 25. And as in the case of the gods...26. Or the consequence of the entire Brahman entering into the effect...27. But on account of Scripture; Brahman's possession of various powers being founded upon the word 28. And thus in the Self; for there are manifold powers 29. And on account of the defects of his view also 30. And the divinity is endowed with all powers, because that is seen 31. Not, on account of the absence of organs...32. Brahman is not the cause; on account of the world having the nature of what depends on a motive 33. But it is mere sport, as in ordinary life 34. Not inequality and cruelty...35. If it be said 'not so, on account of non-distinction of deeds'...36. And because all the attributes are proved to be present in Brahman

Second Pâda

Second Pâda: 1. Not that which is inferred, on account of the impossibility of construction, and on account of activity 2. If it be said--like milk or water; there also intelligence guides 3. And because from the independence of the Pradhâna there would follow the non-existence of what is different from creation 4. Nor like grass and so on; because milk does not exist elsewhere 5. And if you say--as the man and the stone; thus also 6. And on account of the impossibility of the relation of principal and subordinate matter 7. And if another inference be made the result remains unchanged...8. And even if it be admitted; on account of the absence of a purpose 9. And it is objectionable on account of the contradictions 10. Or in the same way as the big and long from the short and the atomic 11. On both assumptions also there is no motion, and thence non-being of the origination of the world 12. And because owing to the acknowledgment of samavâya, there results a regressus in infinitum from equality 13. And because the world also would thus be eternal 14. And on account of the atoms having colour 15. And as there are objections in both cases 16. And as it is not accepted, it is altogether disregarded 17. Even on the aggregate with its two causes...18. If it be said that this is to be explained through successive causality...19. And on account of the cessation of the preceding...20. There not being a cause, there results contradiction...21. There is non-establishment...22. And on account of the objections...23. And in the case of space also...25. Not from non-entity, this not being observed 26. And thus there would be accomplishment on the part of non-active people also 27. Not non-existence, on account of consciousness 28. And on account of difference of nature they are not like dreams 29. The existence is not, on account of the absence of perception 30. And on account of its being unproved in every way 31. Not so, on account of the impossibility in one 33. And likewise non-entireness of the Self 34. Nor also is there non-contradiction...35. And on account of the endurance of the final size...36. The system of the Lord must be disregarded...37. And on account of the impossibility of rulership 38. ... as in the case of the organs...39. Finiteness or absence of omniscience 40. On account of the impossibility of origination 41. And there is not origination of the instrument from the agent 42. Or, if they are of the nature of that which is knowledge...43. And on account of contradiction

Third Pâda

Third Pâda: 1. Not Ether...2. But there is 3. It has a secondary sense...4. There may be a double sense 5. The non-abandonment of the promissory statement...6. As follows also from other texts 7. But the division origination extends over all effects...8. Hereby air is explained 9. But there is non-origination of that which is only 10. Fire is produced thence 11. Water from fire 12. Earth from water 13. Earth on account of the subject-matter...14. But he; from the inferential mark supplied by their reflection 15. But the order of succession...16. If it be said that knowledge and mind...17. But that which abides in the things movable and immovable 18. Not the Self...19. For this very reason the individual soul is a knower 20. On account of its passing out, moving and returning 21. And on account of the latter two being effected through the Self 22. If it be said that the soul is not atomic...23. And on account of the very word, and of measure 24. ... as in the case of sandal-ointment 25. Should it be said that this is not so on account of specialisation of abode...26. Or on account of its quality as light 27. There is distinction as in the case of smell...28. On account of the separate statement 29. But the Self is designated as that because it has that quality...30. And there is no objection, since the quality of knowledge exists wherever the Self is...31. Since there may be manifestation of that which exists...32. There would result permanent consciousness or non-consciousness...33. The soul is an agent...34. On account of taking and the declaration as to its moving about 35. And on account of the designation of the Self as the agent in actions...36. There would be absence of definite rule, as in the case of consciousness 37. On account of the inversion of power 38. And on account of the absence of samâdhi 39. And as the carpenter, in both ways 40. But from the highest, this being declared by Scripture 41. But with a view to the efforts made...42. The soul is a part...43. And on account of the mantra 44. Moreover it is so stated in Smriti 45. But as in the case of light...46. And Smriti texts declare this 47. Permission and exclusion result from connexion with a body...48. And on account of non-connectedness there is no confusion 49. And it is a mere apparent argument 50. On account of the non-determination of the adrishtas 51. And it is thus also in the case of purposes and so on 52. Should it be said that that is possible owing to the difference of place...

Fourth Pâda

Fourth Pâda: 1. Thus the prânas 2. The scriptural statement of the plural 3. On account of speech having for its antecedent that 4. They are seven...5. But the hands...6. And they are minute 7. And the best 8. Neither air nor function...9. But like the eye and the rest...10. And there is no objection on account of its not having an activity 11. It is designated as having five functions like mind 12. And it is minute 13. But the rule over the prânas on the part of Fire...14. And on account of the eternity of this 15. They, with the exception of the best, are organs...16. On account of scriptural statement of difference...17. But the making of names and forms (belongs) to him who renders tripartite...18. Flesh is of earthy nature...19. But on account of their distinctive nature there is that designation, that designation

First Pâda

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

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

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

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...

First Pâda

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

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

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

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...Index of Sanskrit Words