Brahma Sutras Chapter 4. 2

Brahma Sutras 4.2

Vagadhikaranam -  Topic 1 (Sutras 1-2)

At the time of death the functions of the organs are merged in the mind


Vangmanasi darsanacchabdacca  |IV.2.1 (497)

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

Vak - speech;
Manasi - in the mind;
Darsanat - because it is so seen or observed, because of the scriptural declaration;
Sabdat - because of the word of the Vedas, because of the statement of the Smriti;
Cha - also, and.


Ata eva cha sarvanyanu  |IV.2.2 (498)

And for the same reason all (sense-organs) follow (mind, i.e., get their functions merged in it).

Ata eva - hence;Cha - and, also;
Sarvani - all (organs);
Anu (Anugacchanti) - after (follow).

Mano’dhikaranam -  Topic 2 (Sutra 3)

The function of mind is merged in Prana


Tanmanah prana uttarat  |IV.2.3 (499)

That mind (is merged) in Prana (as is seen) from the subsequent clause (of the Sruti cited).

Tat - that;
Manah - mind;
Prana - in the Prana;
Uttarat - from the subsequent clause (of the Sruti).

Adhyakshadhikaranam -  Topic 3 (Sutras 4-6)

The function of Prana is merged in the Jiva


So’dhyakshe tadupagamadibhyah  |IV.2.4 (500)

That (Prana) is merged in the ruler (individual soul or Jiva) on account of the (statements as to the Pranas) coming to it and so on.

Sah - that (Prana);
Adhyakshe - in the ruler (the Jiva);
Tadupagamadibhyah - on account of the (statements as to the Pranas) coming to it and so on.


Bhuteshu tacchruteh  |IV.2.5 (501)

In the (subtle) elements (is merged) (the Jiva with the Pranas) as it is seen from the Sruti.

Bhuteshu - in the elements;
Tat sruteh - as that can be understood from Sruti, from the Sruti texts to that effect, there being a Vedic statement about that.


Naikasmin darsayato hi  |IV.2.6 (502)

(The soul with Prana is merged) not in one element only, for both (the Sruti and Smriti) declare this (or declare so).

Na - not;Ekasmin - in one;
Darsayatah - (both the Sruti and Smriti) declare so, both the Sruti and Smriti show;
Hi - as, for, because.

Asrityupakramadhikaranam -  Topic 4 (Sutra 7)

The mode of departure from the body up to the way is common to both the knower of the Saguna Brahman and an ordinary man


Samana chasrityupakramadamritatvam chanuposhya  |IV.2.7 (503)

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) without having burnt (ignorance).

Samana - common;
Cha - and;
Asrityupakramat - up to the beginning of their ways;
Amritatvam - immortality;
Cha - and;
Anuposhya - without burning, without dissolution.

Samsaravyapadesadhikaranam -  Topic 5 (Sutras 8-11)

The dissolution of fire etc., at the time of death in the Supreme Deity is only relative


Tadapiteh samsaravyapadesat   |IV.2.8 (504)

That (fine body lasts) up to the attainment of Brahman (through knowledge), because (the scriptures) declare the state of relative existence (till then).

Tat - that, aggregate of the elements, the sum total of the subtle elements;
Apiteh - till the attainment of Brahman (through knowledge);
Samsaravyapadesat - because (scriptures) declare the state of relative existence.


Sukshmam pramanatascha tathopalabdheh  |IV.2.9 (505)

(This fine body) is subtle (by nature) and size, because it is so observed.

Sukshmam - subtle;
Pramanatah - as regards size;
Cha - and;Tatha - thus, so;
Upalabdheh - because it is experienced, it being observed.


Nopamardenatah  |IV.2.10 (506)

Therefore, (this subtle body is) not (destroyed) by the destruction (of the gross body).

Na - not;
Upamardena - by the destruction;
Atah - therefore, because of this reason.


Asyaiva chopapatteresha ushma  |IV.2.11 (507)

And to this (subtle body) alone does this (bodily) heat belong, because this (only) is possible.

Asya - of the subtle body;
Eva - verily, certainly, alone;
Cha - and, also;
Upapatteh - it being possible, because of possibility;
Esha - this;
Ushma - (bodily) heat.

Pratishedhadhikaranam -  Topic 6 (Sutras 12-14)

The Pranas of the knower of Brahman do not depart at the time of death


Pratishedhaditi chenna sarirat  |IV.2.12 (508)

If it be said (that the Pranas of one who knows Brahman do not depart) on account of the denial made by the Sruti, (we say) not so, (because the scripture denies the departure of the Pranas) from the individual soul (and not from the body).

Pratishedhat - on account of the denial;
Iti -  so;
Chet - if (if it be argued);
Na - not so, you cannot say so;
Sarirat - from the individual soul.


Spashto hyekesham  |IV.2.13 (509)

For (the denial of the soul’s departure) is clear (in the texts) of some schools.

Spashtah - clear;
Hi - for;
Ekesham - of some Sakhas or schools; the statement of some Srutis.


Smaryate cha  |IV.2.14 (510)

And Smriti also says that.

Smaryate - the Smriti says, it is mentioned in the Smritis;
Cha - and.

Vagadilayadhikaranam -  Topic 7 (Sutra 15)

The Pranas (organs) and elements of the knower of the Nirguna Brahman get merged in It at death


Tani pare tatha hyaha  |IV.2.15 (511)

Those (Pranas, elements) (are merged) in the Supreme Brahman, for thus the (scripture) says.

Tani - those;
Pare - in the Supreme Brahman;
Tatha - thus, so;
Hi - because;
Aha - (the Sruti) says.

Avibhagadhikaranam -  Topic 8 (Sutra 16)

The Kalas of the knower of the Nirguna Brahman attain absolute non-distinction with Brahman at death


Avibhago vachanat  |IV.2.16 (512)

(Absolute) non-distinction (with Brahman of the parts merged takes place) according to the statement (of the scriptures).

Avibhagah - non-distinction;
Vachanat - on account of the statement (of the scriptures).

Tadoko’dhikaranam -  Topic 9 (Sutra 17) 

The soul of the knower of the Saguna Brahman comes to the heart at the time of death and then goes out through the Sushumna Nadi


Tadoko’grajvalanam tatprakasitadvaro vidyasamarthyattaccheshagatyanusmritiyogaccha hardanugrihitah satadhikaya  |IV.2.17 (513)

When the soul of a knower of the Saguna Brahman is about to depart from the body, there takes place) a lighting up of the front of its (soul’s) abode (viz., the heart); the door (of its egress) being illumined 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 upward) by the one that exceeds a hundred (i.e., the hundred and first Nadi).

Tadoko agrajvalanam - the illumining of the top of its (soul’s) abode (the heart);
Tatprakasitadvarah - with the passage illumined by this light;
Vidyasamarthyat - by the power of his knowledge;
Tat seshagatyanusmritiyogat - because of the application of meditation to the way which is part of that knowledge;
Cha - and;
Hardanugrihitah - being favoured by Him who dwells in the heart;
Satadhikaya - by one that exceeds a hundred.
(Tat - of that;Okah - abode, the heart;Agrajvalanam - the forepart or the end of the heart being illumined;Tat - by the Lord dwelling in the heart;Prakasita - illumined;Dvarah - door, the root from which the hundred and first Nadi has its origin;Sesha - remainder;Gati - path, the way;Anusmritiyogat - because of the application of the remembrance or constant thought;Harda - the Lord who dwells in the heart;Anugrihitah - being favoured by.)

Rasmyadhikaranam -  Topic 10 (Sutras 18-19)

The soul of one who knows Saguna Brahman follows the rays of the sun after death and goes to Brahmaloka


Rasmyanusari  |IV.2.18 (514)

(The soul of a knower of the Saguna Brahman when he dies) follows the rays (of the sun).

Rasmi - the rays;
Anusari - following.


Nisi neti chenna sambandhasya yavaddehabhavitvaddarsayati cha  |IV.2.19 (515)

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

Nisi - at night, in the night;
Na - not;Iti - so;
Chet - if (if it be objected);Na - not (the objection is not valid);
Sambandhasya - of the relation;
Yavaddehabhavitvat - as long as the body lasts;
Darsayati - the Sruti shows or declares (this);
Cha - and, also.
(Yavad - as long as;Bhavitvat - because of the existence.)

Dakshinayanadhikaranam -  Topic 11 (Sutras 20-21)

Even if the knower of the Saguna Brahman dies in Dakshinayana, he still goes to Brahmaloka


Ataschayane’pi dakshine  |IV.2.20 (516)

And for the same reason (the departed soul follows the rays) also during the sun’s southern course.

Atah - for this very reason, therefore, for the same reason;
Cha - and;
Ayane - during the sun’s course;
Api - also, even;
Dakshine - in the southern.


Yoginah prati cha smaryate smarte chaite  |IV.2.21 (517)

And (these times or details) are recorded by Smriti with reference to the Yogins and these two (Yoga and Sankhya) and classed as Smritis (only).

Yoginah prati - with respect to the Yogi;
Cha - and;
Smaryate - the Smriti declares;
Smarte - belonging to the class of Smritis;
Cha - and;
Ete - these two.