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Vedânta-Sûtras, Fourth Adhyâya
Reverence to the Highest Self!
First Pâda
1. Repetition (of the mental functions of knowing, meditating, &c., is required) on account of the text giving instruction more than once.
2. And on account of an indicatory mark.
3. But as the Self (scriptural texts) acknowledge and make us comprehend (the Lord).
4. Not in the symbol (is the Self to be contemplated); for he (the meditating person) (may) not (view symbols as being the Self).
5. A contemplation of Brahman (is to be superinduced on symbols of Brahman), on account of the exaltation (thereby bestowed on the symbols).
6. And the ideas of Âditya and so on (are to be superimposed) on the members (of the sacrificial action); owing to the effectuation (of the result of the sacrifice).
7. Sitting (a man is to meditate), on account of the possibility.
8. And on account of thoughtfulness.
9. And with reference to immobility (scripture ascribes thought to the earth, &c.).
10. And Smriti-passages say the same.
11. Where concentration of mind (is possible), there (meditation may be carried on), on account of there being no difference.
12. Up to death (meditations have to be repeated); for then also it is thus seen in scripture.
13. On the attainment of this (viz. Brahman) (there take place) the non-clinging and the destruction of later and earlier sins; this being declared (by scripture).
14. Of the other (i.e. good works) also there is, in the same way, non-clinging; but at death.
15. But only those former (works) whose effects have not yet begun (are destroyed by knowledge); because (scripture states) that (i.e. the death of the body) to be the term.
16. But the Agnihotra and the like (tend) towards the same effect; scripture showing this.
17. For (there is) also (a class of good works) other than this, according to some. (There is agreement) of both (teachers) (as to the fate of those works.)
18. For (the text) 'Whatever he does with knowledge' (intimates that).
19. But having destroyed by fruition the two other (sets of work) he becomes one with Brahman.
Second Pâda
1. Speech (is merged) in mind, on account of this being seen, and of the scriptural statement.
2. And for the same reason all (sense-organs) (follow) after (mind).
3. That mind (is merged) in breath, owing to the subsequent clause.
4. That (viz. breath) (is merged) in the ruler (i.e. the individual soul), on account of the (statements as to the prânas) coming to it and so on.
5. To the elements (the soul, with prâna, goes), on account of the subsequent scriptural clause.
6. Not to one (element) (the soul goes); for both (i.e. scripture and Smriti) declare this.
7. And common (to him who knows and him who does not know) (is the departure) up to the beginning of the way; and the immortality (of him who knows) (is relative only) without having burned (nescience and so on).
8. This (aggregate of the elements) (continues to exist) up to the (final absolute) union (with Brahman); on account of the declarations of the samsâra state (made by scripture).
9. And (heat is) subtle in measure; as this is thus observed.
10. For this reason (it is) not (destroyed) by the destruction (of the gross body).
11. And to that same (subtle body) that warmth (belongs), on account of the proof (which observation furnishes).
12. Should you say that on account of the denial (made by scripture) (the soul of him who knows Brahman does not depart); we deny this, (because scripture means to say that the prânas do not depart) from the embodied soul.
13. For (in the text) of some (the denial of the soul's departure) is clear.
14. And Smriti also says that.
15. Those (elements, &c.) (are merged) in the highest Brahman; for thus (scripture) says.
16. (There is absolute) non-division (from Brahman, of the parts merged in it); according to scriptural declaration.
17. (There takes place) a lighting up of the point of its (the soul's) abode (viz. the heart); the door (of its egress) being illuminated thereby; owing to the power of knowledge and the application of meditation to the way which is part of that (knowledge); (the soul) favoured by him in the heart (viz. Brahman) (passes upwards) by the one that exceeds a hundred (i.e. by the hundred and first vein).
18. (The soul after having passed forth from the body) follows the rays.
19. (Should it be said that the soul does) not (follow the rays) by night; (we reply) not so, because the connexion (of veins and rays) exists as long as the body; and (scripture) also declares this.
20. And for the same reason (the departed soul follows the rays) also during the southern progress of the sun.
21. (These details) are recorded by Smriti with reference to the Yogins; and both (Sâṅkhya and Yoga) are Smriti (only).
Third Pâda
1. On the road beginning with light (the departed soul proceeds), on account of that being widely known.
2. From the year to Vâyu; on account of the absence and presence of specification.
3. Beyond lightning (there is) Varuna, on account of the connexion (of the two).
4. (They are) conductors, this being indicated.
5. (There are personal conductors) because that is established on the ground of both (i.e. road and travellers) being bewildered (i.e. unconscious).
6. From thence (the souls are led) by him only who belongs to the lightning; the sacred text stating that.
7. To the effected (Brahman) (the souls are led); (thus opines) Bâdari; because going to him is possible.
8. And on account of (the Brahman to which the Souls are led) being qualified (in another passage).
9. But on account of its proximity (to the higher Brahman) there is designation (of the lower Brahman) as that.
10. On the passing away of the effected (world of Brahman) (the souls go) together with the ruler of that (world) to what is higher than that; on account of scriptural declaration.
11. And on account of Smriti.
12. To the highest (Brahman) (the souls are led); Gaimini (opines); owing to this being the principal sense (of the word 'Brahman').
13. And because scripture declares that.
14. And the intention of entering (can) not (be referred) to the effected (Brahman).
15. Those who do not take their stand on symbols he leads, thus Bâdarâyana (opines); there being no fault in the twofold relation (resulting from this opinion); and the meditation on that (i.e. Brahman) (is the reason of this twofold relation).
16. And scripture declares a difference (in the case of meditations on symbols).
Fourth Pâda
1. (On the soul's) having entered (into the highest light), there is manifestation (of its own nature); (as we infer) from the word 'own.'
2. (The Self whose true nature has manifested itself is) released; according to the promise (made by scripture).
3. (The light into which the soul enters is) the Self; owing to the subject-matter of the chapter.
4. (The released soul abides) in non-division (from the highest Self); because that is seen from scripture.
5. By (a nature) like that of Brahman (the soul manifests itself); (thus) Gaimini (opines); on account of reference and the rest.
6. By the sole nature of intelligence (the soul manifests itself), as that is its Self; thus Audulomi (opines).
7. Thus also, on account of the existence of the former (qualities), (admitted) owing to reference and so on, there is absence of contradiction, (as) Bâdarâyana (thinks).
8. But by mere will (the released effect their purposes); because scripture states that.
9. And for this very same reason (the released soul is) without another lord.
10. The absence (of a body and sense-organs, on the part of the released) Bâdari (asserts); for thus scripture says.
11. The presence (of a body and senses) Gaimini (asserts); because the text records option (of the released person multiplying himself).
12. For this reason Bâdarâyana (opines that the released person is) of both kinds; as in the case of the twelve days' sacrifice.
13. When there is no body, (the process) may take place as in the dreaming state.
14. When there is (a body), (it may be) as in the waking state.
15. The entering (of one soul into several bodies) is like (the multiplication of) the flame of a lamp; for thus scripture declares.
16. (What scripture says about absence of all specific cognition) refers either to deep sleep or union (release); for this is manifested (by the texts).
17. With the exception of world-business (the released possess all lordly power), (the Lord) being the topic (where world-business is referred to), and (the souls) not being near (to such business).
18. (Should it be said that the souls must possess unlimited power) on account of manifest teaching; we reply No, because scripture states him who, entrusted with office, abides in the spheres (of the sun and so on), (to be that one on whom the soul's obtaining lordly power depends).
19. And (there is also a form of the highest Lord) not abiding in effected things; for thus scripture declares his abiding.
20. And thus perception and inference show.
21. And on account of the indications of equality of enjoyment only.
22. (Of them) there is non-return, according to scripture; non-return, according to scripture.
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