Brahma Sutras Chapter 4. 4

Brahma Sutras 4.4

Sampadyavirbhavadhikaranam -  Topic 1 (Sutras 1-3)

The liberated soul does not acquire anything new but only manifests its essential or true nature


Sampadyavirbhavah svena sabdat  |IV.4.1 (534)

(When the Jiva or the individual soul) has attained (the highest light) there is manifestation (of its own real nature) as we infer from the word ‘own’.

Sampadya - having attained;
Avirbhavah - there is manifestation;
Svena sabdat - from the word ‘own’.
(Svena - by one’s own;Sabdat - inferred from the word.)


Muktah pratijnanat  |IV.4.2 (535)

(The self whose true nature has manifested itself is) released; according to the promise (made by scripture).

Muktah - the liberated one, released, freed;
Pratijnanat - according to the promise.


Atma prakaranat  |IV.4.3 (536)

(The light into which the individual soul enters is) the Supreme Self; owing to the subject matter of the chapter.

Atma - the Supreme Self;
Prakaranat - on account of the subject matter of the discourse or context.

Avibhagena drishtatvadhikaranam -  Topic 2 (Sutra 4)

The released soul remains inseparable from the Supreme Soul


Avibhagena drishtatvat  |IV.4.4 (537)

(The Jiva in the state of release exists) as inseparable (from Brahman), because it is so seen from the scriptures.

Avibhagena - as inseparable;
Drishtatvat - for it is so seen from the scriptures.

Brahmadhikaranam -  Topic 3 (Sutras 5-7)

Characteristics of the soul that has attained the Nirguna Brahman


Brahmena jaiminirupanyasadibhyah  |IV.4.5 (538)

(The released soul exists) as possessed of (the attributes of) Brahman; (thus) Jaimini (opines) on account of the reference etc.

Brahmena - as possessed of the attributes of Brahman;
Jaiminih - Jaimini (holds);
Upanyasadibhyah - on account of the reference etc.


Chititanmatrena tadatmakatvadityaudulomih  |IV.4.6 (539)

(The released soul exists) solely as pure consciousness or Intelligence, that being its true nature or essence; thus Audulomi (thinks).

Chititanmatrena - solely as pure consciousness (Tanmatrena - solely);
Tadatmakatvat - that being its true nature or essence;
Iti - thus, so;
Audulomih - Audulomi (thinks).


Evamapyupanyasat purvabhavadavirodham baadarayanah  |IV.4.7 (540)

Thus also, on account of the existence of the former qualities admitted owing to reference and so on, there is no contradiction (between the two); (so thinks) Baadarayana.

Evam - thus;Api - even;
Upanyasat - on account of reference;
Purvabhavat - owing to attribution of properties mentioned before;
Avirodham - there is no contradiction;
Baadarayanah - Baadarayana (thinks).

Sankalpadhikaranam -  Topic 4 (Sutras 8-9)

The soul which has attained the Saguna Brahman effects its desire by mere will


Sankalpadeva tu tacchruteh  |IV.4.8 (541)

But by mere will (the liberated souls attain their purpose), because scriptures say so.

Sankalpat - by the exercise of will;
Eva -  only;Tu - but;
Tat-sruteh - because Sruti says so.


Ata eva chananyadhipatih  |IV.4.9 (542)

And for this very same reason (the released soul is) without another Lord.

Ata eva - for the very reason, therefore, so;
Cha - and;
Ananyadhipatih - without any other Lord.

Abhavadhikaranam -  Topic 5 (Sutras 10-14)

A liberated soul who has attained Brahmaloka can exist with or without a body according to his liking


Abhavam baadariraha hyevam  |IV.4.10 (543)

There is absence (of body and organs, in the case of the liberated souls) (asserts) Baadari, for thus scripture says.

Abhavam - absence (of body and organs);
Baadarih - the sage Baadari (asserts);
Aha - (the Sruti) says;
Hi - because;
Evam - thus.


Bhavam jaiminirvikalpamananat  |IV.4.11 (544)

Jaimini (asserts that the liberated soul) possesses (a body and the organs) because the scriptures declare (the capacity on the part of such a soul to assume) various forms.

Bhavam - existence;
Jaiminih - Jaimini (holds);
Vikalpa- mananat - because the scripture declares (the capacity to assume) divine forms. (Vikalpa - option, diversity in manifestation; Amananat - from statement in Sruti.)


Dvadasahavadubhayavidham baadarayano’tah  |IV.4.12 (545)

For this reason Baadarayana opines that the released person is of both kinds as in the case of the twelve days’ sacrifice.

Dvadasahavat - like the twelve days’ sacrifice;
Ubhayavidham - (is) of both kinds;
Baadarayanah - Baadarayana (thinks);
Atah - so, therefore, from this, from this very reason.


Tanvabhave sandhyavadupapatteh  |IV.4.13 (546)

In the absence of a body (the fulfilment of desires is possible) as in dreams, as this is reasonable.

Tanvabhave - in the absence of a body;
Sandhyavad - just as in dreams (which stand midway between waking and deep sleep); Upapatteh - this being reasonable.


Bhave jagradvat   |IV.4.14 (547)

When the body exists (the fulfilment of desires is) as in the waking state.

Bhave - when the body exists;
Jagradvat - just as in the waking state.

Pradipadhikaranam -  Topic 6 (Sutras 15-16)

The liberated soul which has attained the Saguna Brahman can animate several bodies at the same time


Pradipavadavesastatha hi darsayati  |IV.4.15 (548)

The entering (of the released soul into several bodies) like (the multiplication of) the flame of a lamp because thus the scripture declares.

Pradipavat - like the flame of a lamp;
Avesah - entering, animating;
Tatha - thus, so;
Hi - because;
Darsayati - the scripture shows (or declares).


Svapyayasampattyoranyatarapekshamavishkritam hi  |IV.4.16 (549)

(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).

Svapyayasampattyoh - of deep sleep and absolute union (with Brahman);
Anyatarapeksham - having in view either of these two;
Avishkritam - this is made clear (by the Sruti);
Hi - because.
(Svapyaya - deep sleep; Anyatara - either, any of the two;Apeksham - with reference to, with regard to.)

Jagadvyaparadhikaranam -  Topic 7 (Sutras 17-22)

The liberated soul which has attained Brahmaloka has all the lordly powers except the power of creation


Jagadvyaparavarjam prakaranadasannihitattvaccha  |IV.4.17 (550)

(The liberated soul attains all lordly powers) except the power of creation, etc., on account of (the Lord being) the subject matter (of all texts where creation, etc., are referred to) and (the liberated souls) not being mentioned (in that connection).

Jagadvyaparavarjam - except the power of creation, etc.,
Prakaranat - (on account of the Lord being) the subject-matter, because of the general topic of the chapter;
Asannihitattvat - on account of (liberated souls) not being mentioned on account of non-proximity;
Cha - and.
(Jagat -  world; Vyapara - creation etc.; Varjam - excepted.)


Pratyakshopadesaditi chennadhikarikamandalasthokteh  |IV.4.18 (551)

If it be said that the liberated soul attains absolute powers on account of direct teaching of the scriptures, we say no; because the scriptures declare that the liberated soul attains Him who entrusts the sun, etc., with their offices and abides in those spheres.

Pratyakshopadesat - on account of direct teaching;
Iti - so, thus;Chet - if; (Iti chet - if it be said);
Na - not;
Adhikarikamandala- sthokteh - because the scripture declares that the soul attains Him who entrusts the sun, etc., with their offices and abodes in those spheres.
(Adhikarika - the master of a world, a worldruler; Mandalastha - existing in spheres, i.e., those abiding in the spheres, of  those entrusted with the special functions; Ukteh - as it is clearly stated in Sruti.)


Vikaravarti cha tatha hi sthitimaha  |IV.4.19 (552)

And (there is a form of the Supreme Lord) which is beyond all created things (because, so the scripture declares) (His) existence (in a two-fold form unmanifest and manifest).

Vikaravarti - which is beyond all effected things, becomes incapable of transformation by birth, decay, death, etc.;
Cha - and;
Tatha - so;
Hi - because;
Sthitim - status, condition, existence;
Aha - (Sruti) declares.


Darsayataschaivam pratyakshanumane  |IV.4.20 (553)

And thus perception and inference show.

Darsayatah - they both show;
Cha - and;
Evam - thus;
Pratyakshaanumane - Pratyaksha and Anumana, perception and inference.


Bhogamatrasamyalingaccha  |IV.4.21 (554)

And because of the indications (in the scriptures) of equality (of the liberated soul with the Lord) only with respect to enjoyment.

Bhogamatra - with respect to enjoyment only;
Samya - equality;
Lingat - from the indication of Sruti;
Cha - also, and.


Anavrittih sabdadanavrittih sabdat  |IV.4.22 (555)

(There is) no return (for these liberated souls), on account of the scriptural statement (to that effect).

Anavrittih - no return;
Sabdat - on account of the scriptural statement.
The repetition of the words "No return", etc., indicates that the book is finished.

Thus ends the Fourth Pada (Section 4) of the Fourth Chapter (Adhyaya IV) of the Brahma Sutras or the Vedanta Philosophy of Sri Baadarayana or Sri VedaVyasa or Sri Krishna-Dvaipayana, the Avatara of Lord Sri Hari. 

May His blessings be upon you all.

Sri Sadguru Paramatmane Namah
Om Sri Vedavyasaya Namah
Om Purnamadah Purnamidam Purnat Purnamudachyate,
Purnasya Purnamadaya Purnamevavasishyate.
Om Santih Santih Santih!