4. Adhyaya 4 — Phala (Fruit)

[ Sutra 1.01 ]

॥ अथ चतुर्थोऽध्यायः॥ ॐ आवृत्तिः असकृदुपदेशात् ॐ ॥ ४.१.१॥

Word by Word: āvṛttiḥ—Repetition (is necessary); asakṛt—repeatedly; upadeśāt—on account of instruction by the scriptures.

— Translation by Swami Gambhirananda — Repetition is necessary, since the Upanishads instruct repeatedly.

— Translation by Swami Vireshwarananda — The repetition (of hearing, reflection, and meditation on the teaching of the Self is necessary), on account of the repeated instruction by the scriptures.

[ Sutra 1.02 ]

ॐ लिङ्गाच्च ॐ ॥ ४.१.२॥

Word by Word: liṅgāt—On account of the indicatory mark; ca—and.

— Translation by Swami Gambhirananda — And (this is so) on account of the indicatory mark.

— Translation by Swami Vireshwarananda — And on account of the indicatory mark.

[ Sutra 1.03 ]

ॐ आत्मेति तूपगच्छन्ति ग्राहयन्ति च ॐ ॥ ४.१.३॥

Word by Word: ātmeti—As the self; tu—but; upagacchanti—acknowledge; grāhayanti—teach; ca—also.

— Translation by Swami Gambhirananda — But the Upanishads acknowledge Brahman as the Self and cause It to be so understood.

— Translation by Swami Vireshwarananda — But (the Sruti texts) acknowledge (Brahman) as the self (of the meditator) and also teach others (to realize It as such).

[ Sutra 1.04 ]

ॐ न प्रतीके न हि सः ॐ ॥ ४.१.४॥

Word by Word: na—Not; pratīke—in the symbol; na—is not; hi—because; saḥ—he.

— Translation by Swami Gambhirananda — (The aspirant is) not to identify (himself) with a symbol, for he cannot understand himself to be so.

— Translation by Swami Vireshwarananda — (The meditator is) not (to see the self) in the symbol, because he is not (that)

[ Sutra 1.05 ]

ॐ ब्रह्मदृष्टिरुत्कर्षात् ॐ ॥ ४.१.५॥

Word by Word: brahmadṛṣṭiḥ—Viewing as Brahman; utkarṣāt—on account of the elevation.

— Translation by Swami Gambhirananda — The sun etc., are to be looked upon as Brahman because of the consequent exaltation.

— Translation by Swami Vireshwarananda — (The symbol is) to be viewed as Brahman (and not in the reverse way), on account of the elevation (of the symbol thereby).

[ Sutra 1.06 ]

ॐ आदित्यादिमतयश्चाङ्ग उपपत्तेः ॐ ॥ ४.१.६॥

Word by Word: ādityādi-matayaḥ—The ideas of the sun etc.; ca—and; aṅge—in a subordinate member (of sacrificial acts); upapatteḥ—because of consistency.

— Translation by Swami Gambhirananda — And the ideas of the sun etc., are surely to be superimposed on the subsidiary parts of the rites, for that is reasonably maintainable.

— Translation by Swami Vireshwarananda — And the ideas of the sun etc. (are to be superimposed) on the subordinate members (of sacrificial acts), because (in that way alone would the statement of the scriptures) be consistent.

[ Sutra 1.07 ]

ॐ आसीनस्सम्भवात् ॐ ॥ ४.१.७॥

Word by Word: āsīnaḥ—Sitting; saṃbhavāt—because of the possibility.

— Translation by Swami Gambhirananda — . One should adore mentally while having a sitting posture, since it is possible in that way alone.

— Translation by Swami Vireshwarananda — (One has to practise Upasana) sitting, because (in that way alone) it is possible.

[ Sutra 1.08 ]

ॐ ध्यानाच्च ॐ ॥ ४.१.८॥

Word by Word: dhyānāt—On account of meditation (implying that); ca—and.

— Translation by Swami Gambhirananda — And because of (the possibility of) concentration (in that way).

— Translation by Swami Vireshwarananda — And on account of meditation (implying that).

[ Sutra 1.09 ]

ॐ अचलत्वं चापेक्ष्य ॐ ॥ ४.१.९॥

Word by Word: acalatvam—Immobility; ca—and; apekṣya—referring to.

— Translation by Swami Gambhirananda — And (meditativeness is attributed) from the standpoint of motionlessness.

— Translation by Swami Vireshwarananda — And referring to (its) immobility {the scriptures attribute meditativeness to the earth).

[ Sutra 1.10 ]

ॐ स्मरन्ति च ॐ ॥ ४.१.१०॥

Word by Word: smaranti—The Smriti texts say; ca—also.

— Translation by Swami Gambhirananda — Moreover, they mention (this) in the Smritis.

— Translation by Swami Vireshwarananda — The Smriti texts also say (the same thing).

[ Sutra 1.11 ]

ॐ यत्रैकाग्रता तत्राविशेषात् ॐ ॥ ४.१.११॥

Word by Word: yatra—Wherever; ekāgratā—concentration of mind; tatra—there; aviśeṣāt—want of any specification.

— Translation by Swami Gambhirananda — Meditation is to be undertaken wherever the mind gets concentrated, because there is no specification.

— Translation by Swami Vireshwarananda — Wherever concentration of mind (is attained), there (it is to be practised), there being no specification (as to place).

[ Sutra 1.12 ]

ॐ आ प्रायणात्तत्रापि हि दृष्टम् ॐ ॥ ४.१.१२॥

Word by Word: ā prayāṇāt—Till death; tatra—then; api—even; hi—because; dṛṣṭam—is seen (from the scriptures).

— Translation by Swami Gambhirananda — . (Meditation is to be repeated) up till the moment of death, for it is noticed in the scriptures that it is done so even then.

— Translation by Swami Vireshwarananda — Till death (meditations have to be observed), because (their observance) even at that moment is seen (from the scriptures).

[ Sutra 1.13 ]

ॐ तदधिगम उत्तरपूर्वाघयोरश्लेषविनाशौ तद्व्यपदेशात् ॐ ॥ ४.१.१३॥

Word by Word: tat-adhigame—When that is realized; uttara-pūrva-aghayoḥ—of the subsequent and previous sins; aśleṣa-vināśau—non-clinging and destruction; tat-vyapadeśāt—because it is declared (by the scriptures).

— Translation by Swami Gambhirananda — On the realization of That, there occur the non-attachment and destruction of the subsequent and previous sins respectively, because it is declared so.

— Translation by Swami Vireshwarananda — When that (Brahman) is realized (there result) the non-clinging and destruction of the subsequent and previous sins respectively, because it is (so) declared (by the scriptures).

[ Sutra 1.14 ]

ॐ इतरस्याप्येवमसंश्लेषः पाते तु ॐ ॥ ४.१.१४॥

Word by Word: itarasya—Of the other; api—also; evam—thus; asaṃśleṣaḥ—non-clinging; pāte—at death; tu—but.

— Translation by Swami Gambhirananda — In the very same way there is no attachment of the other (ie., of virtue) as well. Liberation must follow as soon as the body falls.

— Translation by Swami Vireshwarananda — Thus there is non-clinging o£ the other (i.e. virtue) also; but at death (Liberation i.e. Videhamukti is certain).

[ Sutra 1.15 ]

ॐ अनारब्धकार्ये एव तु पूर्वे तदवधेः ॐ ॥ ४.१.१५॥

Word by Word: anārabdha-kārye—Works which have not begun to yield results; eva—only; tu—but; pūrve—former works; tadavadheḥ—that (death) being the limit.

— Translation by Swami Gambhirananda — But Agnihotra etc., conduce to the very same result, for so it is revealed (in the Upanishads).

— Translation by Swami Vireshwarananda — But (of his) former works only those which have not begun to yield results (are destroyed by Knowledge); (for) death is the limit (set by the scriptures for Liberation to take place).

[ Sutra 1.16 ]

ॐ अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात् ॐ ॥ ४.१.१६॥

Word by Word: agnihotrādi—(Daily) Agnihotra etc.; tu—but; tat-kāryāya—contribute to the same result as that (Knowledge); eva—only; tat-darśanāt—that being seen (from the scriptures).

— Translation by Swami Gambhirananda — But Agnihotra etc., conduce to the very same result, for so it is revealed (in the Upanishads).

— Translation by Swami Vireshwarananda — But (the results of daily) Agnihotra etc. (are not destroyed by Knowledge; these) contribute to the very same result as Knowledge (i.e. Liberation), because that is seen from the scriptures.

[ Sutra 1.17 ]

ॐ अतोऽन्यदपीत्येकेषामुभयोः ॐ ॥ ४.१.१७॥

Word by Word: ataḥ—From this; anya—different; api—also; hi—indeed; ekeṣām—of some (Sakhas); ubhayoḥ—of both.

— Translation by Swami Gambhirananda — Besides these, there is also another kind of (good) action with regard to which some people (make the assignment), according to both Jaimini and Badarayana.

— Translation by Swami Vireshwarananda — (There are) indeed (good works) also different from this (daily Agnihotra and the like), (with reference to which is the statement) of some (Sakhas); (this is the view) of both (Jaimini and Badarayana).

[ Sutra 1.18 ]

ॐ यदेव विद्ययेति हि ॐ ॥ ४.१.१८॥

Word by Word: yat-eva—Whatever; vidyayā—with knowledge; iti—thus; hi—because.

— Translation by Swami Gambhirananda — The Upanishadic text, “whatever is done with knowledge” surely indicates this.

— Translation by Swami Vireshwarananda — Because (the statement), “Whatever (he does) with knowledge,” indicates this.

[ Sutra 1.19 ]

ॐ भागेन त्वितरे क्षपयित्वा सम्पत्स्यते ॐ ॥ ४.१.१९॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु चतुर्थाध्यायस्य प्रथमः पादः समाप्तः

Word by Word: bhogena—By enjoyment; tu—but; itare—of the other two works; kṣapayitvā—having exhausted; saṃpadyate—becomes one (with Brahman).

— Translation by Swami Gambhirananda — But the (enlightenment) man merges in Brahman after exhausting the other two, (viz., merit and demerit that have started fruition), by experiencing (their results in the present life).

— Translation by Swami Vireshwarananda — But having exhausted by enjoyment the other two works (viz. good and evil works that have begun to bear fruit), (he) becomes one (with Brahman).

[ Sutra 2.01 ]

ॐ वाङ्ग्मनसि दर्शनाच्छब्दाच्च ॐ ॥ ४.२.१॥

Word by Word: vāk—Speech; manasi—in mind; darśanāt—because it is so seen; chabdāt—from scriptural statements; ca—and.

— Translation by Swami Gambhirananda — The (function) of the organ of speech merges in the mind (at the time of death) for so it is seen and so the Upanishads say.

— Translation by Swami Vireshwarananda — Speech (is merged) in mind, because it is so seen, and there are scriptural statements (to that effect).

[ Sutra 2.02 ]

ॐ अत एव च सर्वाण्यनु ॐ ॥ ४.२.२॥

Word by Word: ataḥ eva—For the same reason; ca—and; sarvāṇi—all (organs); anu—after.

— Translation by Swami Gambhirananda — And for the same reason all the functions of all the organs get merged in the mind.

— Translation by Swami Vireshwarananda — And for the same reason all (organs) follow (mind, i.e. get their functions merged in it).

[ Sutra 2.03 ]

ॐ तन्मनः प्राण उत्तरात् ॐ ॥ ४.२.३॥

Word by Word: tat—That; manaḥ—mind; prāṇe—in Prana; uttarāt—from the subsequent clause ( of the Sruti).

— Translation by Swami Gambhirananda — That mind merges in the vital force as is revealed in the subsequent text.

— Translation by Swami Vireshwarananda — That mind (is merged) in Prana, (as is seen) from the subsequent clause (of the Sruti cited).

[ Sutra 2.04 ]

ॐ सोऽध्यक्षे तदुपगमादिभ्यः ॐ ॥ ४.२.४॥

Word by Word: saḥ—That (Prana); adhyakṣe—in the ruler (Jiva); tat-upagamādibhyaḥ—on account of (statements expressing) approach to that etc.

— Translation by Swami Gambhirananda — That one (ie., the vital force) is (known to be) withdrawn into the ruler (ie., the individual Self) from such facts as approaching that (Self at the time of death).

— Translation by Swami Vireshwarananda — That (Prana) is merged in the ruler (Jiva) on account of (statements expressing) approach to that etc.

[ Sutra 2.05 ]

ॐ भूतेषु तच्छ्रुतेः ॐ ॥ ४.२.५॥

Word by Word: bhūteṣu—In the elements; tat-śruteḥ—from the Sruti texts to that effect.

— Translation by Swami Gambhirananda — The soul comes to stay among the elements, it being so declared by the Upanishads.

— Translation by Swami Vireshwarananda — In the elements (is merged) (the Jiva with the Pranas), as it is seen from the Sruti.

[ Sutra 2.06 ]

ॐ नैकस्मिन् दर्शयतो हि ॐ ॥ ४.२.६॥

Word by Word: na—Not; ekasmin—in one; darśayataḥ—(both) declare so; hi—for.

— Translation by Swami Gambhirananda — (The soul does) not (come to stay) amidst a single element, for both (the Upanishads and Smritis) show otherwise.

— Translation by Swami Vireshwarananda — (The soul with Prana is merged) not in one (element only), for both (the Sruti and Smriti) declare so.

[ Sutra 2.07 ]

ॐ समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य ॐ ॥ ४.२.७॥

Word by Word: samānā—Common; ca—and; ā sṛti-upakramāt—up to the beginning of their ways; amṛtatvaṃ—immortality; ca—and; anupoṣya—not having burnt (ignorance).

— Translation by Swami Gambhirananda — And the mode of departure (at the time of death) is the same (for the knower of the qualified Brahman and the ignorant man) up to the beginning of the path (of the gods); and the immortality (that is spoken of) is the one that is attained without burning ignorance.

— Translation by Swami Vireshwarananda — And common (is the mode of departure at the time of death for both the knower of the Saguna Brahman and the ignorant) up to the beginning of their ways ; and the immortality (of the knower of the Saguna Brahman is only relative), not having burnt (ignorance).

[ Sutra 2.08 ]

ॐ तदपीतेः संसारव्यपदेशात् ॐ ॥ ४.२.८॥

Word by Word: tat—That; ā apīteḥ—up to the attainment of Brahman (through Knowledge); saṃsāra-vyapadeśāt—because (scriptures) declare the state of relative existence.

— Translation by Swami Gambhirananda — That group of elements (counting from fire) continues till complete liberation; for there is a declaration of the continuance of the transmigratory state till then.

— Translation by Swami Vireshwarananda — That (fine body lasts) up to the attainment of Brahman (through Knowledge), because (the scriptures) declare the state of relative existence (till then).

[ Sutra 2.09 ]

ॐ सूक्ष्मं प्रमाणतश्च तथोपलब्धेः ॐ ॥ ४.२.९॥

Word by Word: sūkṣmaṃ—Subtle; pramāṇataḥ—as regards size; ca—and; tathā—so; upalabdheḥ—because it is experienced.

— Translation by Swami Gambhirananda — That fire (as also other elements) is minute in its nature, as also in size, because it is seen to be so.

— Translation by Swami Vireshwarananda — (This fine body) is subtle (by nature) and size, because it is so experienced.

[ Sutra 2.10 ]

ॐ नोपमर्देनातः ॐ ॥ ४.२.१०॥

Word by Word: na—Not; upamardena—by the destruction; ataḥ—therefore.

— Translation by Swami Gambhirananda — For this (very) reason the subtle body is not destroyed even when the gross one is.

— Translation by Swami Vireshwarananda — Therefore (this subtle body is) not (destroyed) by the destruction (of the gross body).

[ Sutra 2.11 ]

ॐ अस्यैव चोपपत्तेरूष्मा ॐ ॥ ४.२.११॥

Word by Word: asya eva—To this (fine body) alone; ca—and; upapatteḥ—because of possibility; eṣaḥ—this; ūṣmā—(bodily) heat.

— Translation by Swami Gambhirananda — And this warmth belongs to this subtle body to be sure, for that stands to reason.

— Translation by Swami Vireshwarananda — And to this (fine body) alone does this (bodily) heat belong, because this (only) is possible.

[ Sutra 2.12 ]

ॐ प्रतिषेधादिति चेन्न शारीरात् ॐ ॥ ४.२.१२॥

Word by Word: pratiṣedhāt—On account of denial; iti cet—if it be said; na—not so; śārīrāt—from the individual soul.

— Translation by Swami Gambhirananda — If it be contended that the organs of the man of knowledge do not depart from the body because of the denial in the scripture, then (according to the opponent) it is not so, for the denial is about the departure from the individual soul.

— Translation by Swami Vireshwarananda — If it be said (that the Pranas of a knower of Brahman do not depart), on account of the Sruti denying it; (we say) not so, (because the scripture denies the departure of the Pranas) from the individual soul (and not from the body).

[ Sutra 2.13 ]

ॐ स्पष्टो ह्येकेषाम् ॐ ॥ ४.२.१३॥

Word by Word: spaṣṭaḥ—Clear; hi—for; ekeṣām—of some (schools).

— Translation by Swami Gambhirananda — This is not so, for in case of the followers of one recension there is a clear denial of the soul’s departure.

— Translation by Swami Vireshwarananda — For (the denial of the departure) is clear (in the texts) of some (schools).

[ Sutra 2.14 ]

ॐ स्मर्यते च ॐ ॥ ४.२.१४॥

Word by Word: smaryate—The Smriti says (so); ca—and.

— Translation by Swami Gambhirananda — And the Smriti also says so.

— Translation by Swami Vireshwarananda — And the Smriti (also) says (so).

[ Sutra 2.15 ]

ॐ तानि परे तथा ह्याह ॐ ॥ ४.२.१५॥

Word by Word: tāni—Those; pare—in the Supreme Brahman; tathā—so; hi—for; āha—(the scripture) says.

— Translation by Swami Gambhirananda — Those organs get merged in the supreme Brahman, for such is the declaration of the Upanishad.

— Translation by Swami Vireshwarananda — Those (Pranas) (are merged) in the Supreme Brahman, for so (the scripture) says.

[ Sutra 2.16 ]

ॐ अविभागो वचनात् ॐ ॥ ४.२.१६॥

Word by Word: avibhāgaḥ—Non-distinction; vacanāt—on account of the statement (of the scriptures).

— Translation by Swami Gambhirananda — (Absolute) non-distinction (with Brahman comes about) on the authority of the scriptural declaration.

— Translation by Swami Vireshwarananda — (Absolute) non-distinction (with Brahman of the parts merged takes place) according to the statement (of the scriptures).

[ Sutra 2.17 ]

ॐ तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारो विद्यासामर्थ्यात्तच्छेषगत्यनुस्मृतियोगाच्च हार्दानुगृहीताः शताधिकया ॐ ॥ ४.२.१७॥

Word by Word: tat-okaḥ-agrajvalanam—The illumining of the top of its (soul’s) abode (the heart); tat-prakāśitat-hāraḥ—with the passage illumined by this light; vidyā-sāmarthyāt—owing to the efficacy of knowledge; tat-śeṣa-gati-anusmṛti-yogāt—because of the appropriateness of constant meditation of the way which is a part of that knowledge; ca—and; hārdānugṛhītāḥ—being favoured by Him who resides in the heart; śatādhikayā—by the one that is beyond the hundred.

— Translation by Swami Gambhirananda — (When the soul of the man who has realized the qualified Brahman is about to depart), there occurs an illumination of the top of the heart. Having that door illumined by that light, the soul, under the favour of Him who resides in the heart, departs through the hundred and first nerve, owing to the efficacy of the knowledge and the appropriateness of the constant thought about the course which is a part of that knowledge.

— Translation by Swami Vireshwarananda — (When the soul of a knower of the Saguna Brahman is about to depart from the body, there is) the illumining of the top of its abode (the heart); with the passage (for the exit of the soul) illumined by this light (the soul departs), being favoured by Him who resides in the heart, along that nerve which is beyond the hundred (i.e. the hundred and first nerve or the Sushumna) owing to the efficacy of the knowledge and the appropriateness of his constant meditation on the way which is a part of that knowledge.

[ Sutra 2.18 ]

ॐ रश्म्यनुसारी ॐ ॥ ४.२.१८॥

Word by Word: raśmi-anusārī—Following the rays.

— Translation by Swami Gambhirananda — (The soul of the man of knowledge) proceeds by following the rays of the sun.

— Translation by Swami Vireshwarananda — (The soul of a knower of the Saguna Brahman when he dies) follows the rays (of the sun).

[ Sutra 2.19 ]

ॐ निशि नेति चेन्न संभन्धात् ॐ ॥ ४.२.१९॥

Word by Word: niśi—In the night; na—not; iti cet—if it be said; na—not; sambandhasya yāvat-deha-bhāvitvād—because the connection continues as long as the body lasts; darśayati— (the Sruti) declares; ca—also.

— Translation by Swami Gambhirananda — If it be argued that the soul departing at night can have no progress along the rays, then it is not so, since the connection between the nerve and the rays continues as long as the body lasts; and this is revealed in the Upanishad.

— Translation by Swami Vireshwarananda — If it be said (that the soul does) not (follow the rays) in the night, (we say) not so, because the connection (of the nerves and the rays) continues as long as the body lasts; (the Sruti) also declares (this).

[ Sutra 2.20 ]

पाठभेद 4.2.19 and 20 combined ॐ यावद्देहभावित्वाद्दर्शयति च ॐ ॥ ४.२.२०॥

— Translation by Swami Gambhirananda — . For the very same reason (the soul gets the result of knowledge) even when departing during the sun’s southern course.

[ Sutra 2.21 ]

ॐ अतश्चायनेऽपि दक्षिणे ॐ ॥ ४.२.२१॥

Word by Word: ataḥ—For the same reason; cā—and; ayane—during the sun’s course; api—even; dakṣiṇe—southern.

— Translation by Swami Gambhirananda — And these times etc., are mentioned in the Smriti for the Yogins; and these (paths of) Samkhya and Yoga are mentioned in the Smritis and not the Vedas.

— Translation by Swami Vireshwarananda — And for the same reason (the soul follows the rays) even during the sun’s southern course.

[ Sutra 2.22 ]

ॐ योगिनः प्रति स्मर्यते स्मार्ते चैते ॐ ॥ ४.२.२२॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु चतुर्थाध्यायस्य द्वितीयः पादः समाप्तः

Word by Word: yoginaḥ prati—With respect to the Yogis; ca—and; smaryete—the Smriti declares; smārte—belonging to the class of Smritis; ca—and; ete—these two.

— Translation by Swami Gambhirananda — And these times etc., are mentioned in the Smriti for the Yogins; and these (paths of) Samkhya and Yoga are mentioned in the Smritis and not the Vedas.

— Translation by Swami Vireshwarananda — And (these times) the Smriti declares with respect to the Yogis; and these two (Yoga and Sankhya according to which they practise Sadhana) are classed as Smritis (and not Srutis).

[ Sutra 3.01 ]

ॐ अर्चिरादिना तत्प्रथितेः ॐ ॥ ४.३.१॥

— Translation by Swami Gambhirananda — The soul travels along the path starting from flame, that being well known.

[ Sutra 3.02 ]

ॐ वायुशब्दादविशेषविशेषाभ्याम् ॐ ॥ ४.३.२॥

— Translation by Swami Gambhirananda — The soul of the knower of the qualified Brahman goes from the year to air, on account of the absence and presence of specification.

[ Sutra 3.03 ]

ॐ तटितोऽधि वरुणः संबन्धात् ॐ ॥ ४.३.३॥

— Translation by Swami Gambhirananda — Varuna is to be placed after lightning, because of their connection with water (ie., cloud).

[ Sutra 3.04 ]

ॐ आतिवाहिकस्तल्लिङ्गात् ॐ ॥ ४.३.४॥

— Translation by Swami Gambhirananda — (Flame etc., are) conducting deities, owing to the indicative mark to that effect.

[ Sutra 3.05 ]

ॐ उभयव्यामोहात्तत्सिद्धेः ॐ ॥ ४.३.५॥

— Translation by Swami Gambhirananda — Because that stands established on account of both (the traveller and the path) being then unconscious.

[ Sutra 3.06 ]

ॐ वैद्युतेनैव ततस्तच्छ्रुतेः ॐ ॥ ४.३.६॥

— Translation by Swami Gambhirananda — From there they are guided by the very same being who comes to lightning; for it is of him that the Upanishad speaks.

[ Sutra 3.07 ]

ॐ कार्यं बादरिरस्य गत्युपपत्तेः ॐ ॥ ४.३.७॥

— Translation by Swami Gambhirananda — Badari thinks that the souls are led to the conditioned Brahman, for it (alone) can reasonably be the goal.

[ Sutra 3.08 ]

ॐ विशेषितत्वाच्च ॐ ॥ ४.३.८॥

— Translation by Swami Gambhirananda — . And (the conditioned Brahman must be the goal) owing to the specific mention of this.

[ Sutra 3.09 ]

ॐ सामीप्यात्तु तद्व्यपदेशः ॐ ॥ ४.३.९॥

— Translation by Swami Gambhirananda — But (the conditioned Brahman has) that designation owing to nearness (to the absolute Brahman).

[ Sutra 3.10 ]

ॐ कार्यात्यये तदध्यक्षेण सहातः परमभिधानात् ॐ ॥ ४.३.१०॥

— Translation by Swami Gambhirananda — On the final dissolution of the world of the conditioned Brahman, they attain, along with the lord of the world, what is higher than this conditioned Brahman, as is known on the strength of the Upanishadic declaration.

[ Sutra 3.11 ]

ॐ स्मृतेश्च ॐ ॥ ४.३.११॥

— Translation by Swami Gambhirananda — This is confirmed by Smriti as well.

[ Sutra 3.12 ]

ॐ परं जैमिनिर्मुख्यत्वात् ॐ ॥ ४.३.१२॥

— Translation by Swami Gambhirananda — Jaimini thinks that they are led to the supreme Brahman, that being the primary meaning (of the word Brahman).

[ Sutra 3.13 ]

ॐ दर्शनाच्च ॐ ॥ ४.३.१३॥

— Translation by Swami Gambhirananda — And (this is so) because the Upanishad reveals (this fact).

[ Sutra 3.14 ]

ॐ न च कार्ये प्रतिपत्त्यभिसन्धिः ॐ ॥ ४.३.१४॥

— Translation by Swami Gambhirananda — Moreover, the firm resolution about attainment is not concerned with the conditioned Brahman.

[ Sutra 3.15 ]

ॐ अप्रतीकालम्बनान्नयतीति बादरायणरुभयथा च दोषात् तत्क्रतुश्च ॐ ॥ ४.३.१५॥

— Translation by Swami Gambhirananda — Badarayana says that the superhuman being leads to Brahman only those who do not use symbols (in their meditation), since this twofold division involves no contradiction and one becomes what one resolves to be.

[ Sutra 3.16 ]

ॐ विशेषं च दर्शयति ॐ ॥ ४.३.१६॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु चतुर्थाध्यायस्य तृतीयः पादः समाप्तः

— Translation by Swami Gambhirananda — And the Upanishad reveals a speciality about the results (of meditations with symbols).

[ Sutra 4.01 ]

ॐ सम्पद्याविहाय स्वेनशब्दात् ॐ ॥ ४.४.१॥

Word by Word: saṃpadya—Having attained; āvirbhāvaḥ—there is manifestation (of its real nature); svenaśabdāt—from the word ‘own’.

— Translation by Swami Gambhirananda — Having reached the “highest Light”, the soul becomes manifest in its own real nature because of the use of the term “in its own” (in the Upanishad).

— Translation by Swami Vireshwarananda — (When the Jiva) has attained (the highest light) there is manifestation (of its real nature), as we know from the word ‘own’.

[ Sutra 4.02 ]

ॐ मुक्तः प्रतिज्ञानात् ॐ ॥ ४.४.२॥

Word by Word: muktaḥ—Released; pratijñānāt—from the premise.

— Translation by Swami Gambhirananda — The soul then attains liberation, that being the (Upanishadic) declaration.

— Translation by Swami Vireshwarananda — (The Self which manifests Its true nature attains) Liberation, (as is known), from the premise (made in the scriptures).

[ Sutra 4.03 ]

ॐ आत्मा प्रकरणात् ॐ ॥ ४.४.३॥

Word by Word: ātmā—The Supreme Self; prakaraṇāt—on account of the context.

— Translation by Swami Gambhirananda — The Light is the Self as it is obvious from the context.

— Translation by Swami Vireshwarananda — (The ‘light’ attained by the Jiva is) the Supreme Self; on account of the context.

[ Sutra 4.04 ]

ॐ अविभागेन दृष्टत्वात् ॐ ॥ ४.४.४॥

Word by Word: avibhāgena—As inseparable; dṛṣṭatvāt—for it is so seen from the scriptures.

— Translation by Swami Gambhirananda — In liberation the soul exists in a state of inseparableness from the supreme Self, for so it is noticed in the Upanishad.

— Translation by Swami Vireshwarananda — (The Jiva in the state of Liberation exists) as inseparable (from Brahman), for it is so seen from the scriptures.

[ Sutra 4.05 ]

ॐ ब्राह्मेण जैमिनिरुपन्यासादिभ्यः ॐ ॥ ४.४.५॥

Word by Word: brāhmeṇa—As possessed of the attributes of Brahman; jaiminiḥ—(so says) Jaimini; upanyāsādibhyaḥ—on account of the reference etc.

— Translation by Swami Gambhirananda — Jaimini says that from references etc., (in the Upanishads) (it is evident that the liberated soul) becomes established in the attributes that Brahman has.

— Translation by Swami Vireshwarananda — (The liberated soul exists) as possessed of the attributes of Brahman; (so says) Jaimini, on account of the reference etc.

[ Sutra 4.06 ]

ॐ चितिमात्रेण तदात्मकत्वादित्यौडुलोमिः ॐ ॥ ४.४.६॥

Word by Word: citi-tanmātreṇa—Solely as Pure Intelligence; tat-ātmakatvāt—that being its true nature; iti—thus; auḍulomiḥ—Audulomi (thinks).

— Translation by Swami Gambhirananda — Audulomi says that the liberated soul becomes established in consciousness as consciousness itself, that being its true nature.

— Translation by Swami Vireshwarananda — (The liberated soul exists) solely as Pure Intelligence, that being its true nature ; thus Audulomi (thinks).

[ Sutra 4.07 ]

ॐ एवमप्युपन्यासात्पूर्वभावादविरोधं बादरायणः ॐ ॥ ४.४.७॥

Word by Word: evam—Thus; api—even; upanyāsāt—on account of reference; pūrvabhāvāt—the former qualities existing; avirodhaṃ—there is no contradiction; bādarāyaṇaḥ—(so says) Badarayana.

— Translation by Swami Gambhirananda — Badarayana says that even so, there is no contradiction, since the earlier nature exists according to Upanishadic reference.

— Translation by Swami Vireshwarananda — Even if it be so (i.e. if the liberated soul exists as Pure Intelligence), on account of forftier qualities existing owing to reference (we can accept them from the relative standpoint, for) there is no contradiction (between the two); (so thinks) Badarayana.

[ Sutra 4.08 ]

ॐ सङ्कल्पादेव च तच्छ्रुतेः ॐ ॥ ४.४.८॥

Word by Word: saṃkalpāt—Through will; eva—only; tu—but; tat-śruteḥ—on account of the scriptures saying that.

— Translation by Swami Gambhirananda — (The fathers and others come) as a result of the will alone, because the Upanishad says so.

— Translation by Swami Vireshwarananda — But through mere will (the released souls attain their purpose), for the scriptures say so.

[ Sutra 4.09 ]

ॐ अत एव चानन्याधिपतिः ॐ ॥ ४.४.९॥

Word by Word: ata eva—For the very reason; ca—and; ananyādhipatiḥ—he is without a lord.

— Translation by Swami Gambhirananda — And for that very reason (a man of knowledge has) no other lord (to rule over him).

— Translation by Swami Vireshwarananda — And for this very reason the released soul is without a lord.

[ Sutra 4.10 ]

ॐ अभावं बादरिराह ह्येवम् ॐ ॥ ४.४.१०॥

Word by Word: abhāvaṃ—Absence (of body and organs); bādariḥ—Badari (considers); āha—(the Sruti) says;; hi—because; evam—thus.

— Translation by Swami Gambhirananda — . Badari asserts the absence of body and organs (for one who reaches the Brahma-loka – the world of Brahman), for the Upanishad says so.

— Translation by Swami Vireshwarananda — There is absence (of body and organs, in the case of the released souls) (considers) Badari, because (the scripture) says thus.

[ Sutra 4.11 ]

ॐ भावं जैमिनिर्विकल्पाम्नानात् ॐ ॥ ४.४.११॥

Word by Word: bhāvaṃ—Existence; jaiminiḥ—Jaimini; vikalpa-āmananāt—because the scripture declares (the capacity to assume) diverse forms.

— Translation by Swami Gambhirananda — Jaimini asserts the existence of body and sense-organs (after the realization of the qualified Brahman), since the Upanishad speaks of option.

— Translation by Swami Vireshwarananda — (The released soul) possesses (a body and the organs), considers Jaimini, because the scriptures declare (the capacity on the part of such a soul to assume) diverse forms.

[ Sutra 4.12 ]

ॐ द्वादशाहवदुभयविधं बादरायणोऽतः ॐ ॥ ४.४.१२॥

Word by Word: dvādaśāhavat—Like the twelve days’ sacrifice; ubhayavidhaṃ—(is) of both kinds; bādarāyaṇaḥ—Badarayana; ataḥ—from this.

— Translation by Swami Gambhirananda — Hence Badarayana considers the released souls to be of both kinds (ie., with or without bodies and senses) just as it is the case with the Dvadasaha (twelve-day) sacrifice.

— Translation by Swami Vireshwarananda — From this Badarayana (surmises) (that the released soul is) of both kinds, like the twelve days’ sacrifice.

[ Sutra 4.13 ]

ॐ तन्वभावे सन्ध्यवदुपपत्तेः ॐ ॥ ४.४.१३॥

Word by Word: tat-abhāve—In the absence of a body; sandhyavat—as in dreams (which stand midway between waking and deep sleep); upapatteḥ—this being reasonable.

— Translation by Swami Gambhirananda — In the absence of a body, the fulfilment of desires is reasonably possible as in dreams.

— Translation by Swami Vireshwarananda — In the absence of a body (the fulfilment of desires is possible) as in dreams, since this is reasonable.

[ Sutra 4.14 ]

ॐ भावे जाग्रद्वत् ॐ ॥ ४.४.१४॥

Word by Word: bhāve—When the body exists; jāgrat-vat—as in the waking state.

— Translation by Swami Gambhirananda — When the body exists, the fulfilment of the desires is just as in the waking state.

— Translation by Swami Vireshwarananda — When the body exists (the fulfilment of desires is) as in the waking state.

[ Sutra 4.15 ]

ॐ प्रदीपवदावेशः तथा हि दर्शयति ॐ ॥ ४.४.१५॥

Word by Word: pradīpavat—Like a flame; āveśaḥ—animating; tathā—so; hi—because; darśayati—the scripture shows.

— Translation by Swami Gambhirananda — The released soul can animate different bodies like a lamp, for the scripture shows this to be so.

— Translation by Swami Vireshwarananda — (The released soul’s) animating (different bodies) is like that of a flame, because so the scripture shows.

[ Sutra 4.16 ]

ॐ स्वाप्ययसम्पत्त्योरन्यतरापेक्षमाविष्कृतं हि ॐ ॥ ४.४.१६॥

Word by Word: svāpyaya-saṃpattyoḥ—Of deep sleep and absolute union (with Brahman); anyatara-apekṣam—having in view either of these two; āviṣkṛtaṃ—this is made ciear (by the Sruti); hi—for.

— Translation by Swami Gambhirananda — (The declaration of the absence of particularized knowledge is made) from either of the two points of view, viz., deep sleep and absolute union; for this is made clear in the Upanishad. Topic-7: Acquisition of Divine Powers

— Translation by Swami Vireshwarananda — (The declaration of absence of all cognition is made) having in view either of the two states, viz. deep sleep and absolute union (with Brahman), for this is made clear (by the scriptures).

[ Sutra 4.17 ]

ॐ जगद्व्यापारवर्जम् ॐ ॥ ४.४.१७॥

Word by Word: jagadvyāpāravarjam—Except the power of creation etc.; prakaraṇāt—on account of (Iswara being) the subject-matter; asaṃnihitatvāt—on account of (released souls) not being mentioned; ca—and.

— Translation by Swami Gambhirananda — The released soul gets all the divine powers except that of running the universe (with its creation, continuance and dissolution), as is known from the context (which deals with God) and from the non-proximity (of the individual soul).

— Translation by Swami Vireshwarananda — (The released soul attains all lordly powers) except the power of creation etc., on account of (Iswara being) the subject-matter (of all texts where creation etc. are described), and (the released souls) not being mentioned (in that connection).

[ Sutra 4.18 ]

पाठभेद 4.4.17 and 18 combined ॐ प्रकरणादसन्निहितत्वाच्च ॐ ॥ ४.४.१८॥

[ Sutra 4.19 ]

ॐ प्रत्यक्षोपदेशादिति चेन्नाधिकारिकमण्डलस्थोक्तेः ॐ ॥ ४.४.१९॥

Word by Word: pratyakṣa-upadeśāt—On account of direct teaching; iti cet—if it be said; na—not; ādhikārikamaṇḍalastha-ukteḥ—because the scripture declares (that the soul attains Him) who entrusts the sun etc. (with their offices) and resides in those spheres.

— Translation by Swami Gambhirananda — If it be held (that the powers of the liberated soul are unlimited) owing to direct scriptural declaration, then it is not so, since it is (the attainment) of Him (ie., God) who appoints others as lords of the spheres and resides in those spheres that is spoken of (in the Upanishad).

— Translation by Swami Vireshwarananda — If it be said (that the released soul attains absolute powers) on account of direct teaching (of the scriptures), (we say) no, for the scriptures declare (that the released soul attains Him) who entrusts the sun etc. (with their offices) and resides in those spheres.

[ Sutra 4.20 ]

ॐ विकारावर्ति च तथा हि दर्शयति ॐ ॥ ४.४.२०॥

Word by Word: vikāra-avarti—Which is beyond all effected things; ca—and; tathā—so; hi—because; sthitim—existence; āha—the scripture declares.

— Translation by Swami Gambhirananda — And there is another form of the supreme Lord that does not abide in the effect, for so has the Upanishad declared.

— Translation by Swami Vireshwarananda — And (there is a form of the Supreme Lord) which is beyond all created things, because so the scripture declares (His) existence (in a twofold form).

[ Sutra 4.21 ]

ॐ स्थितिमाह दर्शयतश्चैवं प्रत्यक्षानुमाने ॐ ॥ ४.४.२१॥

Word by Word: darśayataḥ—(The two) show; ca—and; evaṃ—thus; pratyakṣa-anumāne—perception and infcrerce-

— Translation by Swami Gambhirananda — And both the Upanishadic and Smriti texts show thus (that the supreme Light is beyond all changing things).

— Translation by Swami Vireshwarananda — And thus perception and inference show.

[ Sutra 4.22 ]

ॐ भोगमात्रसाम्यलिङ्गाच्च ॐ ॥ ४.४.२२॥

Word by Word: bhogamātra-sāmya-liṅgāt—Because of indications of equality with respect to enjoyment only; ca—and.

— Translation by Swami Gambhirananda — Also from the indicatory mark in the Upanishads about the equality of experience alone (it is known that the liberated souls do not get unfettered powers).

— Translation by Swami Vireshwarananda — And because of the indications (in the scriptures) of equality (of the released soul with the Lord) only with respect to enjoyment.

[ Sutra 4.23 ]

ॐ अनावृत्तिः शब्दादनावृत्तिः शब्दात् ॐ ॥ ४.४.२३॥

Word by Word: anāvṛttiḥ—Non-return; śabdāt—on account of scriptural declaration.

— Translation by Swami Gambhirananda — There is no return for the released souls on the strength of the Upanishadic declaration; there is no return for the released souls on the strength of the Upanishadic declaration.

— Translation by Swami Vireshwarananda — (There is) no return (for these released souls); on account of scriptural declaration (to that effect).