Here, ends the Third Pada of the Fourth Adhyaya.

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इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु चतुर्थाध्यायस्य तृतीयः पादः समाप्तः

iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu caturthādhyāyasya tṛtīyaḥ pādaḥ samāptaḥ

Here, ends the Third Pada of the Fourth Adhyaya.

***

॥चतुर्थोऽध्यायः॥

FOURTH ADHYAYA

.. caturtho’dhyāyaḥ ..

॥चतुर्थः पादः॥

Fourth Pada

.. caturthaḥ pādaḥ ..

Let that God, whose body consists of intelligence and bliss, give us always contentment He who is always pleased with the guileless love of his devotees, and in return who offers Himself as the servant of his devotees, and being thus gratified by their devotion, gratifies all their desires.

Adhikarana I — The form of the Souls in Mukti

In this chapter is determined the enjoyment of lordliness and the rest which the freed souls experience, as well as the nature of such souls. In the Chhandogya Upanishad is heard the following (VIII., 12. 3):

He through whose grace this released soul, arising from his last body, and having approached the Highest Light, is restored to his own form is the Highest Person. The Mukta moves about there laughing, playing, and rejoicing, with women, with carriages, with other Muktas of his own period or of the past Kalpas. (Bo great is his ecstasy) that he does not remember even the person standing near him, nor even his own body. And as a charioteer is appointed by his master to drive the carriage, just so is the Prana appointed to drive this chariot of the body.

Doubt: here arises the doubt: Does the soul, in getting Mukti, get a shape and body which is a result accomplished, and which is to be brought about then as, for example, the body of a Deva; or that it only manifests its own natural character? In other words, what is the meaning of the phrase «Svena rupena abhinishpadyate», «appears in his true form?» Does this «appearance in true form» mean getting a new body, like that of the messengers of Vishnu, or manifesting its own nature?

Purvapaksha: The opponent maintains the view that the soul assumes a new body, to be brought about then. Because the meaning of the word ‘Abhinishpatti’ is accomplishment, so the body is one which the soul accomplishes or makes. If it were otherwise, then the above word would have no meaning at all; and the scriptural texts relating to release would declare what was of no advantage to man. If the word «Abhinishpatti» meant «manifestation of one’s own natural character», then since this natural character already exists in man, it cannot be said to be something accomplished, and it can be of no advantage to man. Therefore, the phrase «manifests itself in its own form» means that he assumes a new body, to be brought about then.

Siddhanta: This view is set aside in the next Sutra.

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