Of the three remaining Sûtras of the adhikarana (30-32), 30 explains, according to Sa@nkara, that the soul may be called anu, since, as long as it exists in the samsâra condition, it is connected with the buddhi. According to Râmânuja the Sûtra teaches that the soul may be called vijñâna because the latter constitutes its essential quality as long as it exists.—Sûtra 31 intimates, according to Sa@nkara, that in the states of deep sleep, and so on, the soul is potentially connected with the buddhi, while in the waking state that connexion becomes actually manifest. The same Sûtra, according to Râmânuja, teaches that jñâtritva is properly said to constitute the soul's essential nature, although it is actually manifested in some states of the soul only.—In Sûtra 32, finally, Sa@nkara sees a statement of the doctrine that, unless the soul had the buddhi for its limiting adjunct, it would either be permanently cognizing or permanently non-cognizing; while, according to Râmânuja, the Sûtra means that the soul would either be permanently cognizing or permanently non-cognizing, if it were pure knowledge and all-pervading (instead of being jñâtri and anu, as it is in reality).—The three Sûtras can be made to fit in with either interpretation, although it must be noted that none of them explicitly refers to the soul's connexion with the buddhi.
Adhik. XIV and XV (33-39; 40) refer to the kartritva of the jîva, i.e. the question whether the soul is an agent. Sûtras 33-39 clearly say that it is such. But as, according to Sa@nkara's system, this cannot be the final view,—the soul being essentially non-active, and all action belonging to the world of upâdhis,—he looks upon the next following Sûtra (40) as constituting an adhikarana by itself, and teaching that the soul is an agent when connected with the instruments of action, buddhi, &c., while it ceases to be so when dissociated from them, 'just as the carpenter acts in both ways,' i.e. just as the carpenter works as long as he wields his instruments, and rests after having laid them aside.—Râmânuja, perhaps more naturally, does not separate Sûtra 40 from the preceding Sûtras, but interprets it as follows: Activity is indeed an essential attribute of the soul; but therefrom it does not follow that the soul is always actually active, just as the carpenter, even when furnished with the requisite instruments, may either work or not work, just as he pleases.
Adhik. XVI (41, 42) teaches that the soul in its activity is dependent on the Lord who impels it with a view to its former actions.
Adhik. XVII (43-53) treats of the relation of the individual soul to Brahman. Sûtra 43 declares that the individual soul is a part (amsa) of Brahman, and the following Sûtras show how that relation does not involve either that Brahman is affected by the imperfections, sufferings, &c. of the souls, or that one soul has to participate in the experiences of other souls. The two commentators of course take entirely different views of the doctrine that the soul is a part of Brahman. According to Râmânuja the souls are in reality parts of Brahman[14]; according to Sa@nkara the 'amsa' of the Sûtra must be understood to mean 'amsa iva,' 'a part as it were;' the one universal indivisible Brahman having no real parts, but appearing to be divided owing to its limiting adjuncts.—One Sûtra (50) in this adhikarana calls for special notice. According to Sa@nkara the words 'âbhâsa eva ka' mean '(the soul is) a mere reflection,' which, as the commentators remark, is a statement of the so-called pratibimbavâda, i.e. the doctrine that the so-called individual soul is nothing but the reflection of the Self in the buddhi; while Sûtra 43 had propounded the so-called avakkhedavâda, i.e. the doctrine that the soul is the highest Self in so far as limited by its adjuncts.—According to Râmânuja the âbhâsa of the Sûtra has to be taken in the sense of hetvâbhâsa, a fallacious argument, and the Sûtra is explained as being directed against the reasoning of those Vedântins according to whom the soul is Brahman in so far as limited by non-real adjuncts[15].
PÂDA IV.
Adhik. I, II, III (1-4; 5-6; 7) teach that the prânas (by which generic name are denoted the buddhîndriyas, karmen-driyas, and the manas) spring from Brahman; are eleven in number; and are of minute size (anu).
Adhik. IV, V, VI (8; 9-12; 13) inform us also that the mukhya prâna, i.e. the vital air, is produced from Brahman; that it is a principle distinct from air in general and from the prânas discussed above; and that it is minute (anu).
Adhik. VII and VIII (14-16; 17-19) teach that the prânas are superintended and guided in their activity by special divinities, and that they are independent principles, not mere modifications of the mukhya prâna.
Adhik. IX (20-22) declares that the evolution of names and forms (the nâmarûpavyâkarana) is the work, not of the individual soul, but of the Lord.
Footnote 13:[(return)]
Lokavat, Yathâ loke râjasâsanânuvartinâm ka râjânugrahanigrahakritakhadukhayoges'pi na sasarîraîvamâtrena sâsake râjany api sâsanânuvrittyauvrittinimittasukhadukhayor bhoktrivaprasa@ngah. Yathâha Dramidabhâshyakârah yathâ loke râjâ prakuradandasûke ghores'narthasamkates'pi pradese vartamânoszpi vyajanâdyavadhûtadeho doshair na sprisyate abhipretâms ka lokân paripipâlayishati bhogâms ka gandhâdîn avisvajanopabhogyân dhârayati tathâsau lokesvaro bhramatsvasâmaithyakamato doshair na sprisyate rakshati ka lokân brahmalokâdims kâvisvajanopabhogyân dhârayatîti.