॥ अथ चतुर्थोऽध्यायः॥
|| atha caturtho'dhyayah||
ॐ आवृत्तिः असकृदुपदेशात् ॐ ॥ ४.१.१॥
ॐ avrttih asakrdupadesat ॐ || 4.1.1||
ॐ लिङ्गाच्च ॐ ॥ ४.१.२॥
ॐ liṅgacca ॐ || 4.1.2||
ॐ आत्मेति तूपगच्छन्ति ग्राहयन्ति च ॐ ॥ ४.१.३॥
ॐ atmeti tupagacchanti grahayanti ca ॐ || 4.1.3||
ॐ न प्रतीके न हि सः ॐ ॥ ४.१.४॥
ॐ na pratike na hi sah ॐ || 4.1.4||
ॐ ब्रह्मदृष्टिरुत्कर्षात् ॐ ॥ ४.१.५॥
ॐ brahmadrstirutkarsat ॐ || 4.1.5||
ॐ आदित्यादिमतयश्चाङ्ग उपपत्तेः ॐ ॥ ४.१.६॥
ॐ adityadimatayascaṅga upapatteh ॐ || 4.1.6||
ॐ आसीनस्सम्भवात् ॐ ॥ ४.१.७॥
ॐ asinassambhavat ॐ || 4.1.7||
ॐ ध्यानाच्च ॐ ॥ ४.१.८॥
ॐ dhyanacca ॐ || 4.1.8||
ॐ अचलत्वं चापेक्ष्य ॐ ॥ ४.१.९॥
ॐ acalatvam capeksya ॐ || 4.1.9||
ॐ स्मरन्ति च ॐ ॥ ४.१.१०॥
ॐ smaranti ca ॐ || 4.1.10||
ॐ यत्रैकाग्रता तत्राविशेषात् ॐ ॥ ४.१.११॥
ॐ yatraikagrata tatravisesat ॐ || 4.1.11||
ॐ आ प्रायणात्तत्रापि हि दृष्टम् ॐ ॥ ४.१.१२॥
ॐ a prayanattatrapi hi drstam ॐ || 4.1.12||
ॐ तदधिगम उत्तरपूर्वाघयोरश्लेषविनाशौ तद्व्यपदेशात् ॐ ॥ ४.१.१३॥
ॐ tadadhigama uttarapurvaghayoraslesavinasau tadvyapadesat ॐ || 4.1.13||
ॐ इतरस्याप्येवमसंश्लेषः पाते तु ॐ ॥ ४.१.१४॥
ॐ itarasyapyevamasamslesah pate tu ॐ || 4.1.14||
ॐ अनारब्धकार्ये एव तु पूर्वे तदवधेः ॐ ॥ ४.१.१५॥
ॐ anarabdhakarye eva tu purve tadavadheh ॐ || 4.1.15||
ॐ अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात् ॐ ॥ ४.१.१६॥
ॐ agnihotradi tu tatkaryayaiva taddarsanat ॐ || 4.1.16||
ॐ अतोऽन्यदपीत्येकेषामुभयोः ॐ ॥ ४.१.१७॥
ॐ ato'nyadapityekesamubhayoh ॐ || 4.1.17||
ॐ यदेव विद्ययेति हि ॐ ॥ ४.१.१८॥
ॐ yadeva vidyayeti hi ॐ || 4.1.18||
ॐ भागेन त्वितरे क्षपयित्वा सम्पत्स्यते ॐ ॥ ४.१.१९॥
ॐ bhagena tvitare ksapayitva sampatsyate ॐ || 4.1.19||
चतुर्थाध्यायस्य प्रथमः पादः समाप्तः
caturthadhyayasya prathamah padah samaptah
॥ अथ चतुर्थोऽध्यायः॥
|| atha caturtho'dhyayah||
The 4th adhyaya begins
ॐ आवृत्तिः असकृदुपदेशात् ॐ ॥ ४.१.१॥
ॐ avrttih asakrdupadesat ॐ || 4.1.1||
Repetition is necessary, since the Upanishads instruct repeatedly.
ॐ लिङ्गाच्च ॐ ॥ ४.१.२॥
ॐ liṅgacca ॐ || 4.1.2||
And (this is so) on account of the indicatory mark
ॐ आत्मेति तूपगच्छन्ति ग्राहयन्ति च ॐ ॥ ४.१.३॥
ॐ atmeti tupagacchanti grahayanti ca ॐ || 4.1.3||
But the Upanishads acknowledge Brahman as the Self and cause It to be so understood.
ॐ न प्रतीके न हि सः ॐ ॥ ४.१.४॥
ॐ na pratike na hi sah ॐ || 4.1.4||
(The aspirant is) not to identify (himself) with a symbol, for he cannot understand himself to be so.
ॐ ब्रह्मदृष्टिरुत्कर्षात् ॐ ॥ ४.१.५॥
ॐ brahmadrstirutkarsat ॐ || 4.1.5||
The sun etc., are to be looked upon as Brahman because of the consequent exaltation.
ॐ आदित्यादिमतयश्चाङ्ग उपपत्तेः ॐ ॥ ४.१.६॥
ॐ adityadimatayascaṅga upapatteh ॐ || 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.
ॐ आसीनस्सम्भवात् ॐ ॥ ४.१.७॥
ॐ asinassambhavat ॐ || 4.1.7||
One should adore mentally while having a sitting posture, since it is possible in that way alone.
ॐ ध्यानाच्च ॐ ॥ ४.१.८॥
ॐ dhyanacca ॐ || 4.1.8||
And because of (the possibility of) concentration (in that way).
ॐ अचलत्वं चापेक्ष्य ॐ ॥ ४.१.९॥
ॐ acalatvam capeksya ॐ || 4.1.9||
And (meditativeness is attributed) from the standpoint of motionlessness.
ॐ स्मरन्ति च ॐ ॥ ४.१.१०॥
ॐ smaranti ca ॐ || 4.1.10||
Moreover, they mention (this) in the Smritis.
ॐ यत्रैकाग्रता तत्राविशेषात् ॐ ॥ ४.१.११॥
ॐ yatraikagrata tatravisesat ॐ || 4.1.11||
Meditation is to be undertaken wherever the mind gets concentrated, because there is no specification.
ॐ आ प्रायणात्तत्रापि हि दृष्टम् ॐ ॥ ४.१.१२॥
ॐ a prayanattatrapi hi drstam ॐ || 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.
ॐ तदधिगम उत्तरपूर्वाघयोरश्लेषविनाशौ तद्व्यपदेशात् ॐ ॥ ४.१.१३॥
ॐ tadadhigama uttarapurvaghayoraslesavinasau tadvyapadesat ॐ || 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.
ॐ इतरस्याप्येवमसंश्लेषः पाते तु ॐ ॥ ४.१.१४॥
ॐ itarasyapyevamasamslesah pate tu ॐ || 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.
ॐ अनारब्धकार्ये एव तु पूर्वे तदवधेः ॐ ॥ ४.१.१५॥
ॐ anarabdhakarye eva tu purve tadavadheh ॐ || 4.1.15||
But only those past (virtues and vices) get destroyed which have not begun to bear fruit, for death is set as the limit of waiting for liberation.
ॐ अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात् ॐ ॥ ४.१.१६॥
ॐ agnihotradi tu tatkaryayaiva taddarsanat ॐ || 4.1.16||
But Agnihotra conduce to the very same result, for so it is revealed (in the Upanishads).
ॐ अतोऽन्यदपीत्येकेषामुभयोः ॐ ॥ ४.१.१७॥
ॐ ato'nyadapityekesamubhayoh ॐ || 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.
ॐ यदेव विद्ययेति हि ॐ ॥ ४.१.१८॥
ॐ yadeva vidyayeti hi ॐ || 4.1.18||
The Upanishadic text, "whatever is done with knowledge" surely indicates this.
ॐ भागेन त्वितरे क्षपयित्वा सम्पत्स्यते ॐ ॥ ४.१.१९॥
ॐ bhagena tvitare ksapayitva sampatsyate ॐ || 4.1.19||
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).
चतुर्थाध्यायस्य प्रथमः पादः समाप्तः
caturthadhyayasya prathamah padah samaptah
Thus ends the 1st padaha of the 4th adhyaya of the holy brahma sutras.
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