4. Adhyāya 4 — Phala
Pāda 1
4.1.1
॥ अथ चतुर्थोऽध्यायः॥ ॐ आवृत्तिः असकृदुपदेशात् ॐ ॥ ४.१.१॥
॥ atha caturtho'dhyāyaḥ॥ oṃ āvṛttiḥ asakṛdupadeśāt oṃ ॥ 4.1.1॥
Repetition is necessary, since the Upanishads instruct repeatedly.
āvṛttiḥ—Repetition (is necessary); asakṛt—repeatedly; upadeśāt—on account of instruction by the scriptures.
4.1.2
ॐ लिङ्गाच्च ॐ ॥ ४.१.२॥
oṃ liṅgācca oṃ ॥ 4.1.2॥
And (this is so) on account of the indicatory mark.
liṅgāt—On account of the indicatory mark; ca—and.
4.1.3
ॐ आत्मेति तूपगच्छन्ति ग्राहयन्ति च ॐ ॥ ४.१.३॥
oṃ ātmeti tūpagacchanti grāhayanti ca oṃ ॥ 4.1.3॥
But the Upanishads acknowledge Brahman as the Self and cause It to be so understood.
ātmeti—As the self; tu—but; upagacchanti—acknowledge; grāhayanti—teach; ca—also.
4.1.4
ॐ न प्रतीके न हि सः ॐ ॥ ४.१.४॥
oṃ na pratīke na hi saḥ oṃ ॥ 4.1.4॥
(The aspirant is) not to identify (himself) with a symbol, for he cannot understand himself to be so.
na—Not; pratīke—in the symbol; na—is not; hi—because; saḥ—he.
4.1.5
ॐ ब्रह्मदृष्टिरुत्कर्षात् ॐ ॥ ४.१.५॥
oṃ brahmadṛṣṭirutkarṣāt oṃ ॥ 4.1.5॥
The sun etc., are to be looked upon as Brahman because of the consequent exaltation.
brahmadṛṣṭiḥ—Viewing as Brahman; utkarṣāt—on account of the elevation.
4.1.6
ॐ आदित्यादिमतयश्चाङ्ग उपपत्तेः ॐ ॥ ४.१.६॥
oṃ ādityādimatayaścāṅga upapatteḥ oṃ ॥ 4.1.6॥
And the ideas of the sun etc., are surely to be superimposed on the subsidiary parts of the rites, for that is reasonably maintainable.
ādityādi-matayaḥ—The ideas of the sun etc.; ca—and; aṅge—in a subordinate member (of sacrificial acts); upapatteḥ—because of consistency.
4.1.7
ॐ आसीनस्सम्भवात् ॐ ॥ ४.१.७॥
oṃ āsīnassambhavāt oṃ ॥ 4.1.7॥
. One should adore mentally while having a sitting posture, since it is possible in that way alone.
āsīnaḥ—Sitting; saṃbhavāt—because of the possibility.
4.1.8
ॐ ध्यानाच्च ॐ ॥ ४.१.८॥
oṃ dhyānācca oṃ ॥ 4.1.8॥
And because of (the possibility of) concentration (in that way).
dhyānāt—On account of meditation (implying that); ca—and.
4.1.9
ॐ अचलत्वं चापेक्ष्य ॐ ॥ ४.१.९॥
oṃ acalatvaṃ cāpekṣya oṃ ॥ 4.1.9॥
And (meditativeness is attributed) from the standpoint of motionlessness.
acalatvam—Immobility; ca—and; apekṣya—referring to.
4.1.10
ॐ स्मरन्ति च ॐ ॥ ४.१.१०॥
oṃ smaranti ca oṃ ॥ 4.1.10॥
Moreover, they mention (this) in the Smritis.
smaranti—The Smriti texts say; ca—also.
4.1.11
ॐ यत्रैकाग्रता तत्राविशेषात् ॐ ॥ ४.१.११॥
oṃ yatraikāgratā tatrāviśeṣāt oṃ ॥ 4.1.11॥
Meditation is to be undertaken wherever the mind gets concentrated, because there is no specification.
yatra—Wherever; ekāgratā—concentration of mind; tatra—there; aviśeṣāt—want of any specification.
4.1.12
ॐ आ प्रायणात्तत्रापि हि दृष्टम् ॐ ॥ ४.१.१२॥
oṃ ā prāyaṇāttatrāpi hi dṛṣṭam oṃ ॥ 4.1.12॥
. (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.
ā prayāṇāt—Till death; tatra—then; api—even; hi—because; dṛṣṭam—is seen (from the scriptures).
4.1.13
ॐ तदधिगम उत्तरपूर्वाघयोरश्लेषविनाशौ तद्व्यपदेशात् ॐ ॥ ४.१.१३॥
oṃ tadadhigama uttarapūrvāghayoraśleṣavināśau tadvyapadeśāt oṃ ॥ 4.1.13॥
On the realization of That, there occur the non-attachment and destruction of the subsequent and previous sins respectively, because it is declared so.
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).
4.1.14
ॐ इतरस्याप्येवमसंश्लेषः पाते तु ॐ ॥ ४.१.१४॥
oṃ itarasyāpyevamasaṃśleṣaḥ pāte tu oṃ ॥ 4.1.14॥
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.
itarasya—Of the other; api—also; evam—thus; asaṃśleṣaḥ—non-clinging; pāte—at death; tu—but.
4.1.15
ॐ अनारब्धकार्ये एव तु पूर्वे तदवधेः ॐ ॥ ४.१.१५॥
oṃ anārabdhakārye eva tu pūrve tadavadheḥ oṃ ॥ 4.1.15॥
But Agnihotra etc., conduce to the very same result, for so it is revealed (in the Upanishads).
anārabdha-kārye—Works which have not begun to yield results; eva—only; tu—but; pūrve—former works; tadavadheḥ—that (death) being the limit.
4.1.16
ॐ अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात् ॐ ॥ ४.१.१६॥
oṃ agnihotrādi tu tatkāryāyaiva taddarśanāt oṃ ॥ 4.1.16॥
But Agnihotra etc., conduce to the very same result, for so it is revealed (in the Upanishads).
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).
4.1.17
ॐ अतोऽन्यदपीत्येकेषामुभयोः ॐ ॥ ४.१.१७॥
oṃ ato'nyadapītyekeṣāmubhayoḥ oṃ ॥ 4.1.17॥
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.
ataḥ—From this; anya—different; api—also; hi—indeed; ekeṣām—of some (Sakhas); ubhayoḥ—of both.
4.1.18
ॐ यदेव विद्ययेति हि ॐ ॥ ४.१.१८॥
oṃ yadeva vidyayeti hi oṃ ॥ 4.1.18॥
The Upanishadic text, “whatever is done with knowledge” surely indicates this.
yat-eva—Whatever; vidyayā—with knowledge; iti—thus; hi—because.
4.1.19
ॐ भागेन त्वितरे क्षपयित्वा सम्पत्स्यते ॐ ॥ ४.१.१९॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु चतुर्थाध्यायस्य प्रथमः पादः समाप्तः
oṃ bhāgena tvitare kṣapayitvā sampatsyate oṃ ॥ 4.1.19॥ iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu caturthādhyāyasya prathamaḥ pādaḥ samāptaḥ
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).
bhogena—By enjoyment; tu—but; itare—of the other two works; kṣapayitvā—having exhausted; saṃpadyate—becomes one (with Brahman).
Pāda 2
4.2.1
ॐ वाङ्ग्मनसि दर्शनाच्छब्दाच्च ॐ ॥ ४.२.१॥
oṃ vāṅgmanasi darśanācchabdācca oṃ ॥ 4.2.1॥
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.
vāk—Speech; manasi—in mind; darśanāt—because it is so seen; chabdāt—from scriptural statements; ca—and.
4.2.2
ॐ अत एव च सर्वाण्यनु ॐ ॥ ४.२.२॥
oṃ ata eva ca sarvāṇyanu oṃ ॥ 4.2.2॥
And for the same reason all the functions of all the organs get merged in the mind.
ataḥ eva—For the same reason; ca—and; sarvāṇi—all (organs); anu—after.
4.2.3
ॐ तन्मनः प्राण उत्तरात् ॐ ॥ ४.२.३॥
oṃ tanmanaḥ prāṇa uttarāt oṃ ॥ 4.2.3॥
That mind merges in the vital force as is revealed in the subsequent text.
tat—That; manaḥ—mind; prāṇe—in Prana; uttarāt—from the subsequent clause ( of the Sruti).
4.2.4
ॐ सोऽध्यक्षे तदुपगमादिभ्यः ॐ ॥ ४.२.४॥
oṃ so'dhyakṣe tadupagamādibhyaḥ oṃ ॥ 4.2.4॥
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).
saḥ—That (Prana); adhyakṣe—in the ruler (Jiva); tat-upagamādibhyaḥ—on account of (statements expressing) approach to that etc.
4.2.5
ॐ भूतेषु तच्छ्रुतेः ॐ ॥ ४.२.५॥
oṃ bhūteṣu tacchruteḥ oṃ ॥ 4.2.5॥
The soul comes to stay among the elements, it being so declared by the Upanishads.
bhūteṣu—In the elements; tat-śruteḥ—from the Sruti texts to that effect.
4.2.6
ॐ नैकस्मिन् दर्शयतो हि ॐ ॥ ४.२.६॥
oṃ naikasmin darśayato hi oṃ ॥ 4.2.6॥
(The soul does) not (come to stay) amidst a single element, for both (the Upanishads and Smritis) show otherwise.
na—Not; ekasmin—in one; darśayataḥ—(both) declare so; hi—for.
4.2.7
ॐ समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य ॐ ॥ ४.२.७॥
oṃ samānā cāsṛtyupakramādamṛtatvaṃ cānupoṣya oṃ ॥ 4.2.7॥
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.
samānā—Common; ca—and; ā sṛti-upakramāt—up to the beginning of their ways; amṛtatvaṃ—immortality; ca—and; anupoṣya—not having burnt (ignorance).
4.2.8
ॐ तदपीतेः संसारव्यपदेशात् ॐ ॥ ४.२.८॥
oṃ tadapīteḥ saṃsāravyapadeśāt oṃ ॥ 4.2.8॥
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.
tat—That; ā apīteḥ—up to the attainment of Brahman (through Knowledge); saṃsāra-vyapadeśāt—because (scriptures) declare the state of relative existence.
4.2.9
ॐ सूक्ष्मं प्रमाणतश्च तथोपलब्धेः ॐ ॥ ४.२.९॥
oṃ sūkṣmaṃ pramāṇataśca tathopalabdheḥ oṃ ॥ 4.2.9॥
That fire (as also other elements) is minute in its nature, as also in size, because it is seen to be so.
sūkṣmaṃ—Subtle; pramāṇataḥ—as regards size; ca—and; tathā—so; upalabdheḥ—because it is experienced.
4.2.10
ॐ नोपमर्देनातः ॐ ॥ ४.२.१०॥
oṃ nopamardenātaḥ oṃ ॥ 4.2.10॥
For this (very) reason the subtle body is not destroyed even when the gross one is.
na—Not; upamardena—by the destruction; ataḥ—therefore.
4.2.11
ॐ अस्यैव चोपपत्तेरूष्मा ॐ ॥ ४.२.११॥
oṃ asyaiva copapatterūṣmā oṃ ॥ 4.2.11॥
And this warmth belongs to this subtle body to be sure, for that stands to reason.
asya eva—To this (fine body) alone; ca—and; upapatteḥ—because of possibility; eṣaḥ—this; ūṣmā—(bodily) heat.
4.2.12
ॐ प्रतिषेधादिति चेन्न शारीरात् ॐ ॥ ४.२.१२॥
oṃ pratiṣedhāditi cenna śārīrāt oṃ ॥ 4.2.12॥
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.
pratiṣedhāt—On account of denial; iti cet—if it be said; na—not so; śārīrāt—from the individual soul.
4.2.13
ॐ स्पष्टो ह्येकेषाम् ॐ ॥ ४.२.१३॥
oṃ spaṣṭo hyekeṣām oṃ ॥ 4.2.13॥
This is not so, for in case of the followers of one recension there is a clear denial of the soul’s departure.
spaṣṭaḥ—Clear; hi—for; ekeṣām—of some (schools).
4.2.14
ॐ स्मर्यते च ॐ ॥ ४.२.१४॥
oṃ smaryate ca oṃ ॥ 4.2.14॥
And the Smriti also says so.
smaryate—The Smriti says (so); ca—and.
4.2.15
ॐ तानि परे तथा ह्याह ॐ ॥ ४.२.१५॥
oṃ tāni pare tathā hyāha oṃ ॥ 4.2.15॥
Those organs get merged in the supreme Brahman, for such is the declaration of the Upanishad.
tāni—Those; pare—in the Supreme Brahman; tathā—so; hi—for; āha—(the scripture) says.
4.2.16
ॐ अविभागो वचनात् ॐ ॥ ४.२.१६॥
oṃ avibhāgo vacanāt oṃ ॥ 4.2.16॥
(Absolute) non-distinction (with Brahman comes about) on the authority of the scriptural declaration.
avibhāgaḥ—Non-distinction; vacanāt—on account of the statement (of the scriptures).
4.2.17
ॐ तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारो विद्यासामर्थ्यात्तच्छेषगत्यनुस्मृतियोगाच्च हार्दानुगृहीताः शताधिकया ॐ ॥ ४.२.१७॥
oṃ tadoko'grajvalanaṃ tatprakāśitadvāro vidyāsāmarthyāttaccheṣagatyanusmṛtiyogācca hārdānugṛhītāḥ śatādhikayā oṃ ॥ 4.2.17॥
(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.
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.
4.2.18
ॐ रश्म्यनुसारी ॐ ॥ ४.२.१८॥
oṃ raśmyanusārī oṃ ॥ 4.2.18॥
(The soul of the man of knowledge) proceeds by following the rays of the sun.
raśmi-anusārī—Following the rays.
4.2.19
ॐ निशि नेति चेन्न संभन्धात् ॐ ॥ ४.२.१९॥
oṃ niśi neti cenna saṃbhandhāt oṃ ॥ 4.2.19॥
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.
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.
4.2.20
पाठभेद 4.2.19 and 20 combined ॐ यावद्देहभावित्वाद्दर्शयति च ॐ ॥ ४.२.२०॥
pāṭhabheda 4.2.19 and 20 combined oṃ yāvaddehabhāvitvāddarśayati ca oṃ ॥ 4.2.20॥
. For the very same reason (the soul gets the result of knowledge) even when departing during the sun’s southern course.
4.2.21
ॐ अतश्चायनेऽपि दक्षिणे ॐ ॥ ४.२.२१॥
oṃ ataścāyane'pi dakṣiṇe oṃ ॥ 4.2.21॥
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.
ataḥ—For the same reason; cā—and; ayane—during the sun’s course; api—even; dakṣiṇe—southern.
4.2.22
ॐ योगिनः प्रति स्मर्यते स्मार्ते चैते ॐ ॥ ४.२.२२॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु चतुर्थाध्यायस्य द्वितीयः पादः समाप्तः
oṃ yoginaḥ prati smaryate smārte caite oṃ ॥ 4.2.22॥ iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu caturthādhyāyasya dvitīyaḥ pādaḥ samāptaḥ
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.
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.
Pāda 3
4.3.1
ॐ अर्चिरादिना तत्प्रथितेः ॐ ॥ ४.३.१॥
oṃ arcirādinā tatprathiteḥ oṃ ॥ 4.3.1॥
The soul travels along the path starting from flame, that being well known.
4.3.2
ॐ वायुशब्दादविशेषविशेषाभ्याम् ॐ ॥ ४.३.२॥
oṃ vāyuśabdādaviśeṣaviśeṣābhyām oṃ ॥ 4.3.2॥
The soul of the knower of the qualified Brahman goes from the year to air, on account of the absence and presence of specification.
4.3.3
ॐ तटितोऽधि वरुणः संबन्धात् ॐ ॥ ४.३.३॥
oṃ taṭito'dhi varuṇaḥ saṃbandhāt oṃ ॥ 4.3.3॥
Varuna is to be placed after lightning, because of their connection with water (ie., cloud).
4.3.4
ॐ आतिवाहिकस्तल्लिङ्गात् ॐ ॥ ४.३.४॥
oṃ ātivāhikastalliṅgāt oṃ ॥ 4.3.4॥
(Flame etc., are) conducting deities, owing to the indicative mark to that effect.
4.3.5
ॐ उभयव्यामोहात्तत्सिद्धेः ॐ ॥ ४.३.५॥
oṃ ubhayavyāmohāttatsiddheḥ oṃ ॥ 4.3.5॥
Because that stands established on account of both (the traveller and the path) being then unconscious.
4.3.6
ॐ वैद्युतेनैव ततस्तच्छ्रुतेः ॐ ॥ ४.३.६॥
oṃ vaidyutenaiva tatastacchruteḥ oṃ ॥ 4.3.6॥
From there they are guided by the very same being who comes to lightning; for it is of him that the Upanishad speaks.
4.3.7
ॐ कार्यं बादरिरस्य गत्युपपत्तेः ॐ ॥ ४.३.७॥
oṃ kāryaṃ bādarirasya gatyupapatteḥ oṃ ॥ 4.3.7॥
Badari thinks that the souls are led to the conditioned Brahman, for it (alone) can reasonably be the goal.
4.3.8
ॐ विशेषितत्वाच्च ॐ ॥ ४.३.८॥
oṃ viśeṣitatvācca oṃ ॥ 4.3.8॥
. And (the conditioned Brahman must be the goal) owing to the specific mention of this.
4.3.9
ॐ सामीप्यात्तु तद्व्यपदेशः ॐ ॥ ४.३.९॥
oṃ sāmīpyāttu tadvyapadeśaḥ oṃ ॥ 4.3.9॥
But (the conditioned Brahman has) that designation owing to nearness (to the absolute Brahman).
4.3.10
ॐ कार्यात्यये तदध्यक्षेण सहातः परमभिधानात् ॐ ॥ ४.३.१०॥
oṃ kāryātyaye tadadhyakṣeṇa sahātaḥ paramabhidhānāt oṃ ॥ 4.3.10॥
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.
4.3.11
ॐ स्मृतेश्च ॐ ॥ ४.३.११॥
oṃ smṛteśca oṃ ॥ 4.3.11॥
This is confirmed by Smriti as well.
4.3.12
ॐ परं जैमिनिर्मुख्यत्वात् ॐ ॥ ४.३.१२॥
oṃ paraṃ jaiminirmukhyatvāt oṃ ॥ 4.3.12॥
Jaimini thinks that they are led to the supreme Brahman, that being the primary meaning (of the word Brahman).
4.3.13
ॐ दर्शनाच्च ॐ ॥ ४.३.१३॥
oṃ darśanācca oṃ ॥ 4.3.13॥
And (this is so) because the Upanishad reveals (this fact).
4.3.14
ॐ न च कार्ये प्रतिपत्त्यभिसन्धिः ॐ ॥ ४.३.१४॥
oṃ na ca kārye pratipattyabhisandhiḥ oṃ ॥ 4.3.14॥
Moreover, the firm resolution about attainment is not concerned with the conditioned Brahman.
4.3.15
ॐ अप्रतीकालम्बनान्नयतीति बादरायणरुभयथा च दोषात् तत्क्रतुश्च ॐ ॥ ४.३.१५॥
oṃ apratīkālambanānnayatīti bādarāyaṇarubhayathā ca doṣāt tatkratuśca oṃ ॥ 4.3.15॥
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.
4.3.16
ॐ विशेषं च दर्शयति ॐ ॥ ४.३.१६॥ इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु चतुर्थाध्यायस्य तृतीयः पादः समाप्तः
oṃ viśeṣaṃ ca darśayati oṃ ॥ 4.3.16॥ iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu caturthādhyāyasya tṛtīyaḥ pādaḥ samāptaḥ
And the Upanishad reveals a speciality about the results (of meditations with symbols).
Pāda 4
4.4.1
ॐ सम्पद्याविहाय स्वेनशब्दात् ॐ ॥ ४.४.१॥
oṃ sampadyāvihāya svenaśabdāt oṃ ॥ 4.4.1॥
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).
saṃpadya—Having attained; āvirbhāvaḥ—there is manifestation (of its real nature); svenaśabdāt—from the word ‘own’.
4.4.2
ॐ मुक्तः प्रतिज्ञानात् ॐ ॥ ४.४.२॥
oṃ muktaḥ pratijñānāt oṃ ॥ 4.4.2॥
The soul then attains liberation, that being the (Upanishadic) declaration.
muktaḥ—Released; pratijñānāt—from the premise.
4.4.3
ॐ आत्मा प्रकरणात् ॐ ॥ ४.४.३॥
oṃ ātmā prakaraṇāt oṃ ॥ 4.4.3॥
The Light is the Self as it is obvious from the context.
ātmā—The Supreme Self; prakaraṇāt—on account of the context.4.4.4
ॐ अविभागेन दृष्टत्वात् ॐ ॥ ४.४.४॥
oṃ avibhāgena dṛṣṭatvāt oṃ ॥ 4.4.4॥
In liberation the soul exists in a state of inseparableness from the supreme Self, for so it is noticed in the Upanishad.
avibhāgena—As inseparable; dṛṣṭatvāt—for it is so seen from the scriptures.
4.4.5
ॐ ब्राह्मेण जैमिनिरुपन्यासादिभ्यः ॐ ॥ ४.४.५॥
oṃ brāhmeṇa jaiminirupanyāsādibhyaḥ oṃ ॥ 4.4.5॥
Jaimini says that from references etc., (in the Upanishads) (it is evident that the liberated soul) becomes established in the attributes that Brahman has.
brāhmeṇa—As possessed of the attributes of Brahman; jaiminiḥ—(so says) Jaimini; upanyāsādibhyaḥ—on account of the reference etc.
4.4.6
ॐ चितिमात्रेण तदात्मकत्वादित्यौडुलोमिः ॐ ॥ ४.४.६॥
oṃ citimātreṇa tadātmakatvādityauḍulomiḥ oṃ ॥ 4.4.6॥
Audulomi says that the liberated soul becomes established in consciousness as consciousness itself, that being its true nature.
citi-tanmātreṇa—Solely as Pure Intelligence; tat-ātmakatvāt—that being its true nature; iti—thus; auḍulomiḥ—Audulomi (thinks).
4.4.7
ॐ एवमप्युपन्यासात्पूर्वभावादविरोधं बादरायणः ॐ ॥ ४.४.७॥
oṃ evamapyupanyāsātpūrvabhāvādavirodhaṃ bādarāyaṇaḥ oṃ ॥ 4.4.7॥
Badarayana says that even so, there is no contradiction, since the earlier nature exists according to Upanishadic reference.
evam—Thus; api—even; upanyāsāt—on account of reference; pūrvabhāvāt—the former qualities existing; avirodhaṃ—there is no contradiction; bādarāyaṇaḥ—(so says) Badarayana.
4.4.8
ॐ सङ्कल्पादेव च तच्छ्रुतेः ॐ ॥ ४.४.८॥
oṃ saṅkalpādeva ca tacchruteḥ oṃ ॥ 4.4.8॥
(The fathers and others come) as a result of the will alone, because the Upanishad says so.
saṃkalpāt—Through will; eva—only; tu—but; tat-śruteḥ—on account of the scriptures saying that.
4.4.9
ॐ अत एव चानन्याधिपतिः ॐ ॥ ४.४.९॥
oṃ ata eva cānanyādhipatiḥ oṃ ॥ 4.4.9॥
And for that very reason (a man of knowledge has) no other lord (to rule over him).
ata eva—For the very reason; ca—and; ananyādhipatiḥ—he is without a lord.
4.4.10
ॐ अभावं बादरिराह ह्येवम् ॐ ॥ ४.४.१०॥
oṃ abhāvaṃ bādarirāha hyevam oṃ ॥ 4.4.10॥
. Badari asserts the absence of body and organs (for one who reaches the Brahma-loka – the world of Brahman), for the Upanishad says so.
abhāvaṃ—Absence (of body and organs); bādariḥ—Badari (considers); āha—(the Sruti) says;; hi—because; evam—thus.
4.4.11
ॐ भावं जैमिनिर्विकल्पाम्नानात् ॐ ॥ ४.४.११॥
oṃ bhāvaṃ jaiminirvikalpāmnānāt oṃ ॥ 4.4.11॥
Jaimini asserts the existence of body and sense-organs (after the realization of the qualified Brahman), since the Upanishad speaks of option.
bhāvaṃ—Existence; jaiminiḥ—Jaimini; vikalpa-āmananāt—because the scripture declares (the capacity to assume) diverse forms.
4.4.12
ॐ द्वादशाहवदुभयविधं बादरायणोऽतः ॐ ॥ ४.४.१२॥
oṃ dvādaśāhavadubhayavidhaṃ bādarāyaṇo'taḥ oṃ ॥ 4.4.12॥
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.
dvādaśāhavat—Like the twelve days’ sacrifice; ubhayavidhaṃ—(is) of both kinds; bādarāyaṇaḥ—Badarayana; ataḥ—from this.
4.4.13
ॐ तन्वभावे सन्ध्यवदुपपत्तेः ॐ ॥ ४.४.१३॥
oṃ tanvabhāve sandhyavadupapatteḥ oṃ ॥ 4.4.13॥
In the absence of a body, the fulfilment of desires is reasonably possible as in dreams.
tat-abhāve—In the absence of a body; sandhyavat—as in dreams (which stand midway between waking and deep sleep); upapatteḥ—this being reasonable.
4.4.14
ॐ भावे जाग्रद्वत् ॐ ॥ ४.४.१४॥
oṃ bhāve jāgradvat oṃ ॥ 4.4.14॥
When the body exists, the fulfilment of the desires is just as in the waking state.
bhāve—When the body exists; jāgrat-vat—as in the waking state.
4.4.15
ॐ प्रदीपवदावेशः तथा हि दर्शयति ॐ ॥ ४.४.१५॥
oṃ pradīpavadāveśaḥ tathā hi darśayati oṃ ॥ 4.4.15॥
The released soul can animate different bodies like a lamp, for the scripture shows this to be so.
pradīpavat—Like a flame; āveśaḥ—animating; tathā—so; hi—because; darśayati—the scripture shows.
4.4.16
ॐ स्वाप्ययसम्पत्त्योरन्यतरापेक्षमाविष्कृतं हि ॐ ॥ ४.४.१६॥
oṃ svāpyayasampattyoranyatarāpekṣamāviṣkṛtaṃ hi oṃ ॥ 4.4.16॥
(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
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.
4.4.17
ॐ जगद्व्यापारवर्जम् ॐ ॥ ४.४.१७॥
oṃ jagadvyāpāravarjam oṃ ॥ 4.4.17॥
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).
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.
4.4.18
पाठभेद 4.4.17 and 18 combined ॐ प्रकरणादसन्निहितत्वाच्च ॐ ॥ ४.४.१८॥
pāṭhabheda 4.4.17 and 18 combined oṃ prakaraṇādasannihitatvācca oṃ ॥ 4.4.18॥
4.4.19
ॐ प्रत्यक्षोपदेशादिति चेन्नाधिकारिकमण्डलस्थोक्तेः ॐ ॥ ४.४.१९॥
oṃ pratyakṣopadeśāditi cennādhikārikamaṇḍalasthokteḥ oṃ ॥ 4.4.19॥
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).
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.
4.4.20
ॐ विकारावर्ति च तथा हि दर्शयति ॐ ॥ ४.४.२०॥
oṃ vikārāvarti ca tathā hi darśayati oṃ ॥ 4.4.20॥
And there is another form of the supreme Lord that does not abide in the effect, for so has the Upanishad declared.
vikāra-avarti—Which is beyond all effected things; ca—and; tathā—so; hi—because; sthitim—existence; āha—the scripture declares.
4.4.21
ॐ स्थितिमाह दर्शयतश्चैवं प्रत्यक्षानुमाने ॐ ॥ ४.४.२१॥
oṃ sthitimāha darśayataścaivaṃ pratyakṣānumāne oṃ ॥ 4.4.21॥
And both the Upanishadic and Smriti texts show thus (that the supreme Light is beyond all changing things).
darśayataḥ—(The two) show; ca—and; evaṃ—thus; pratyakṣa-anumāne—perception and infcrerce-
4.4.22
ॐ भोगमात्रसाम्यलिङ्गाच्च ॐ ॥ ४.४.२२॥
oṃ bhogamātrasāmyaliṅgācca oṃ ॥ 4.4.22॥
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).
bhogamātra-sāmya-liṅgāt—Because of indications of equality with respect to enjoyment only; ca—and.
4.4.23
ॐ अनावृत्तिः शब्दादनावृत्तिः शब्दात् ॐ ॥ ४.४.२३॥
oṃ anāvṛttiḥ śabdādanāvṛttiḥ śabdāt oṃ ॥ 4.4.23॥
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.
anāvṛttiḥ—Non-return; śabdāt—on account of scriptural declaration.