Brahma Sutras Chapter 4. 3
Brahma Sutras 4.3
Archiradyadhikaranam - Topic 1 (Sutra 1)
The path connected with the deities beginning with that of light is the only path that leads to Brahmaloka.
1.
Archiradina tatprathiteh |IV.3.1 (518)
On the path connected with light (the departed soul of the knower of Saguna Brahman travels to Brahmaloka after death), that being well known (from the Sruti).
Archiradina - by the path of the rays, etc., by the rays of light and so on, on the path connected with deities, beginning with that of light;
Tatprathiteh - that being well-known (from the Sruti).
Vayvadhikaranam - Topic 2 (Sutra 2)
The departing soul reaches the deity of the year and then the deity of the air
2.
Vayumabdadaviseshaviseshabhyam |IV.3.2 (519)
(The departed soul) (of a knower of the Saguna Brahman goes) from the deity of the year to the deity of the air on account of the absence and presence of specification.
Vayum - the deity of the air;Abdat - from the deity of the year;
Aviseshaviseshabhyam - because of non-specification and specification, because it is stated in general in one Sruti and in detail in another.
Tadidadhikaranam - Topic 3 (Sutra 3)
After reaching the deity identified with lightning, the soul reaches the world of Varuna
3.
Tadito’dhi varunah sambandhat |IV.3.3 (520)
After (reaching) the deity of lightning (the soul reaches) Varuna, on account of the connection (between the two).
Taditah adhi - after the deity of lightning;
Varunah - (comes) Varuna (rain god);
Sambandhat - on account of connection.
Ativahikadhikaranam - Topic 4 (Sutras 4-6)
Light, etc., referred to in the text describing the path of the gods mean deities identified with light, etc., who conduct the soul stage after stage till Brahmaloka is reached
4.
Ativahikastallingat |IV.3.4 (521)
(These are) deities conducting the soul (on the path of the gods), on account of indicatory marks to that effect.
Ativahikah - conductors, deities conducting the departed soul;
Tad-lingat - on account of indicatory marks to that effect.
5.
Ubhayavyamohat tatsiddheh |IV.3.5 (522)
(That deities or divine guides are meant in these texts, they are personal conductors) is established, because both (i.e., the path and the traveller) become unconscious.
Ubhaya - both (the path and the traveller);
Vyamohat - because of unconsciousness;
Tat-siddheh - that is established.
6.
Vaidyutenaiva tatastacchruteh |IV.3.6 (523)
From thence (the souls are led or guided) by the very same (superhuman) person who comes to lightning, that being known from the Sruti.
Vaidyutena - by the (superhuman) guide connected with lightning, by the superhuman being who takes his charge from the god of lightning;
Eva - alone, only, indeed;
Tatah - from thence;
Tat sruteh - that being known from the Sruti, as Sruti states so, because of the Vedic text.
Karyadhikaranam - Topic 5 (Sutras 7-14)
The departed souls go by the path of gods to Saguna Brahman
7.
Karyam baadarirasya gatyupapatteh |IV.3.7 (524)
To the Karya Brahman or Hiranyagarbha or Saguna Brahman (the departed souls are led); (thus opines) the sage Baadari on account of the possibility of its being the goal (of their journey).
Karyam - the relative Brahman or Hiranyagarbha;
Baadarih - the sage Baadari (holds);
Asya - his;
Gati-upapatteh - on account of the possibility of being the goal.
8.
Viseshitatvaccha |IV.3.8 (525)
And on account of the qualification (with respect to this Brahman in another text).
Viseshitatvat - because of being specified in Sruti, on account of the qualification;
Cha - and.
9.
Samipyattu tadvyapadesah |IV.3.9 (526)
But on account of the nearness (of the Saguna Brahman to the Supreme Brahman it is) designated as that (Supreme Brahman).
Samipyat - because of the nearness or proximity;
Tu - but;Tad - that;
Vyapadesah - designation.
10.
Karyatyaye tadadhyakshena sahatah paramabhidhanat |IV.3.10 (527)
On the dissolution of the Brahmaloka (the souls attain) along with the ruler of that world what is higher than that (i.e., the Supreme Brahman) on account of the declaration of the Sruti.
Karyatyaye - on the dissolution of the Brahmaloka (Karya - of the effect, i.e., the universe, the relative Saguna Brahman);
Tad - of that;
Adhyakshena - with the ruler-president, i.e., Hiranyagarbha or the four-faced Brahma;
Saha - with;
Atahparam - higher than that, i.e., the Supreme Brahman;
Abhidhanat - on account of the declaration of the Sruti.
11.
Smritescha |IV.3.11 (528)
And on account of the Smriti (texts supporting this view).
Smriteh - on account of the statement of the Smriti, as Smriti agrees with the view, according to the Smriti;
Cha - and.
12.
Param jaiminirmukhyatvat |IV.3.12 (529)
To the highest (Brahman) (the souls are led); Jaimini opines, on account of that being the primary meaning (of the word ‘Brahman’).
Param - the Supreme (Brahman);
Jaiminih - the sage Jaimini (opines or holds);
Mukhyatvat - on account of that being the primary meaning (of the word ‘Brahman’).
13.
Darsanaccha |IV.3.13 (530)
And because the Sruti declares that.
Darsanat - on account of the Sruti texts;
Cha - and, also.
14.
Na cha karye pratipattyabhisandhih |IV.3.14 (531)
And the desire to attain Brahman cannot be with respect to the Saguna Brahman.
Na - not;Cha - and;
Karye - in the Saguna Brahman;
Pratipatti - realisation of Brahman;
Abhisandhih - desire.
(Pratipatti-abhisandhih - the desire to attain or realise Brahman.)
Apratikalambanadhikaranam - Topic 6 (Sutras 15-16)
Only those who have taken recourse to the worship of Brahman without a symbol attain Brahmaloka
15.
Apratikalambanannayatiti baadarayana ubhayathadoshattatkratuscha |IV.3.15 (532)
Baadarayana holds that (the superhuman being) leads (to Brahmaloka only) those who do not take recourse to a symbol of Brahman in their meditation; there being no fault in the twofold relation (resulting from this opinion) and (it being construed on the doctrine) as is the meditation on that (i.e., Brahman) so does one become.
Apratikalambanat - those who do not have recourse to the symbols for the meditation of Brahman;
Nayati - (the superhuman being) leads or takes;
Iti Baadarayanah - so says Baadarayana;
Ubhayatha - both ways;
Adoshat - there being no defects;
Tat-kratuh - as is the meditation on that, (so does one become);
Cha - and.
16.
Visesham cha darsayati |IV.3.16 (533)
And the scripture declares a difference (in the case of meditation on symbols).
Visesham - difference;
Cha - and;
Darsayati - the scripture declares.