Topic 3 - Scriptural statements as in Chh. 1. 1. 3 which refer to Vidyās are not merely glorification, but enjoin the meditations Sutra 3,4.21 स्तुतिमात्रमुपादानादिति चेत्, न, अपूर्वत्वात् ॥ २१ ॥ stutimātramupādānāditi cet, na, apūrvatvāt || 21 || stutimātram —Mere praise; upādānāt —because of their reference (to parts of sacrificial acts); iti cet —it be said; na — not

Topic 4 - The stories recorded in the Upanishads do not serve the purpose of Pāriplavas and so do not form part of the ritualistic acts. They are meant to glorify the Vidyā taught in them Sutra 3,4.23 पारिप्लवार्था इति चेत्, न, विशेषितत्वात् ॥ २३ ॥ pāriplavārthā iti cet, na, viśeṣitatvāt || 23 || pāriplavārthāḥ —For the purpose of Pāriplavas;

Topic 6 - Nevertheless works prescribed by the scriptures are useful as they are an indirect means to Knowledge Sutra 3,4.26 सर्वापेक्षा च यज्ञादिश्रुतेः, अश्ववत् ॥ २६ ॥ sarvāpekṣā ca yajñādiśruteḥ, aśvavat || 26 || sarvāpekṣā —There is the necessity of all works; ca —and; yajñādi-śruteḥ —for the scriptures prescribe sacrifices etc. (as means to Knowledge); aśvavat —even as the

Topic 7 - Restrictions as regards food may be waived only when life is at stake Sutra 3,4.28 सर्वान्नानुमतिश्च प्राणात्यये, तद्दर्शनात् ॥ २८ ॥ sarvānnānumatiśca prāṇātyaye, taddarśanāt || 28 || sarva-anna-anumatiḥ —Permission to take all sorts of food; ( ca —and;) prāṇātyaye —when life is jeopardized; tat-darśanāt —because the Śruti declares that. 28. (Only) when life is jeopardized (there is)

Topic 8 - The duties of the Āśrama are to be performed by even one who is not desirous of Knowledge Sutra 3,4.32 विहितत्वाच्चाश्रमकर्मापि ॥ ३२ ॥ vihitatvāccāśramakarmāpi || 32 || vihitatvāt —Because they are enjoined; ca —and; āśrama-karma —duties of the Āśrama (order of life); api —also. 32. And; the duties of the Āśrama (are to be performed) also

Topic 9 - Those who stand midway between two Āśramas are also entitled to Knowledge Sutra 3,4.36 अन्तरा चापि तु, तद्दृष्टेः ॥ ३६ ॥ antarā cāpi tu, taddṛṣṭeḥ || 36 || antarā —(Persons standing) in between (two Āśramas); ca —and; api tu —also; taddṛṣṭeḥ —such cases being seen. 36. And (persons standing) in between (two Āśramas) are also (entitled to

Topic 10 - One who has taken the vow of lifelong celibacy (Sannyāsa) cannot revert back to his former stages of life Sutra 3,4.40 तद्भूतस्य तु नातद्भावः, जैमिनेरपि, नियमातद्रूपाभावेभ्यः ॥ ४० ॥ tadbhūtasya tu nātadbhāvaḥ, jaiminerapi, niyamātadrūpābhāvebhyaḥ || 40 || tadbhūtasya —For one who has attained that (the highest Āśrama); tu —but; na —no; atadbhāvaḥ —ceasing from that; jaimineḥ —of

Topic 12 - The lifelong celibate who lapses in his vows to be shunned by society Sutra 3,4.43 बहिस्तूभयथापि स्मृतेराचाराच्च ॥ ४३ ॥ bahistūbhayathāpi smṛterācārācca || 43 || bahiḥ —Outside; tu —but; bhayathā-api —in either case; smṛteḥ —from the Smriti; ācārāt —from custom; ca —and. 43. But in either case (they are to be kept) outside the society, on account

Topic 14 - In Brih. 3.5.1 meditativeness is enjoined besides scholarship and the childlike state Sutra 3,4.47 सहकार्यन्तरविधिः पक्षेण तृतीयं तद्वतो विध्यादिवत् ॥ ४७ ॥ sahakāryantaravidhiḥ pakṣeṇa tṛtīyaṃ tadvato vidhyādivat || 47 || sahakāryantaravidhiḥ —Injunction of another auxiliary (to Knowledge); pakṣeṇa —as an alternative; tadvataḥ —for one who possesses it ( i.e. Knowledge); tṛtīyaṃ —a third one; vidhyādivat —as in