Footnote 14:[(return)]
Gîvasya kartritvam paramapurushâyattam ity uktam. Idânîm kim ayam gîvah parasmâd atyantabhinnah uta param eva brahma bhrântam uta brahmaivopâdhyavakkhinnam atha brahmâmsa iti samsayyate srutivipraticpatteh samsayah. Nanu tadananyam ârambhanasabdâdibhyah adhikam tu bhedanirdesâd ity atraivâyam aitho nirnîtah Satyam sa eva nânâtvaikatvasrutivipratipattyâ skshipya jîvasya brahmâmsatvopapâdanena viseshato nirnîyate. Yâvad dhi jîvasya brahmâmsatvam na nirnîtam tâvaj jîvasya brahmanosnanyatvam brahmanas tasmâd adhikatvâm ka na pratitishthati. Kim tâvat prâptam. Atyantam bhinna iti. Kutah. Jñâjñnau dvâv ityâdibhedanirdesât. Jñâjñayor abhedasrutayas tv agninâ siñked itivad viruddhârthapratipâdanâd aupakârikyah, Brahmanosmso jîva ity api na sâdhîyah, ekavastvekadesavâkî hy amsassabdah, jîvasya brahmaikadesatve tadgatâ doshâ brahmani bhaveyuh. Na ka brahmakhando jîva ity amsatvopapattih khandanânarhatvâd brahmanah prâguktadoshaprasa@ngâk ka, tasmâd atyantabhinnasya tadamsatvam durupapâdam. Yadvâ bhrântam brahmaiva jîvah. Kutah. Tat tvam asi ayam âtmâ brahmetyâdibrahmâtmabhâvopadesât, nânâtmatvavâdinyas tu pratyakshâdisiddhârthânuvâditvâd ananyathâsiddhâdvaitopadesaparâbhih srutibhih pratyakshâdayas ka avidyântargatah khyâpyante.—Athavâ brahmaivânâdyupâdhyavakkhinnam jîvah. Kutah. Tata eva brahmâtmabhâvopadesat. Na kâyam upâdhir bhrântiparikalpita ita vaktum sakyam bandhamokshâdivyavasthânupapatter. Ity evam prâtptesbhidhîyate. Brahmâmsa iti. Kutah. Nânâvyapadesâd anyathâ kaikatvena vyapadesâd ubhayathâ hi vyapadeso drisyate. Nâvâvyapadesas tâvat srashtritvarigyatva—niyantritvaniyâmyatva—sarvaj ñatvâjñatva—svâdhînatvaparâdhînatva— suddhatvâsuddhatva—kalyânagunâkaratvaviparîtatva—patitva seshatvâdibhir drisyate. Anyathâ kâbhedena vyapadesos pi tat tvam asi ayam âtmâ brahmetyâdibhir drisyate. Api dâsakitavâditvam apy adhîyate eke, brahma dâsâ brahma dâsâ brahmeme kitavâ ity âtharvanikâ brahmano dâsakitavâditvam apy adhîyate, tatas ka sarvajîvavyâpitvena abhedo vyapadisyata it arthah. Evam ubhayavyapadesamukhyatvasiddhaye jîvosyam brahmanosmsa ity abhyupagantavyah.
Footnote 15:[(return)]
Nanu bhrântabrahmajîvavâdeszpy avidyâkritopâdhibhedâd bhogavyavasthâdaya upapadyanta ata âha, âbhâsa eva ka. Akhandaikarasaprakâsamâtratvarûpasya svarûpatirodhânapûrvakopâdhibhedopapâdanahetur âbhâsa eva. Prakâsaikasvarûpasya prakâsatirodhânam prakâsanâsa eveti prâg evopapâditam. Âbhâsâ eveti vâ pâthah, tathâ sati hetava âbhâsâh.
THIRD ADHYÂYA.
PÂDA I.
Adhik. I (1-7) teaches that the soul, when passing out of the body at the time of death, remains invested with the subtle material elements (bhûtasûkshma) which serve as an abode to the prânas attached to the soul.
Adhik. II (8-11) shows that, when the souls of those who had enjoyed the reward of their good works in the moon descend to the earth in order to undergo a new embodiment, there cleaves to them a remainder (anusaya) of their former deeds which determines the nature of the new embodiment.
Adhik. III (12-21) discusses the fate after death of those whom their good works do not entitle to pass up to the moon.
Adhik. IV, V, VI (22; 23; 24-27) teach that the subtle bodies of the souls descending from the moon through the ether, air, &c., do not become identical with ether, air, &c., but only like them; that the entire descent occupies a short time only; and that, when the souls finally enter into plants and so on, they do not participate in the life of the latter, but are merely in external contact with them.
PÂDA II.
Adhik. I (1-6) treats of the soul in the dreaming state. According to Sa@nkara the three first Sûtras discuss the question whether the creative activity ascribed to the soul in some scriptural passages produces things as real as those by which the waking soul is surrounded, or not; Sûtra 3 settles the point by declaring that the creations of the dreaming soul are mere 'Mâyâ,' since they do not fully manifest the character of real objects. Sûtra 4 adds that dreams, although mere Mâyâ, yet have a prophetic quality. Sûtras 5 and 6 finally reply to the question why the soul, which after all is a part of the Lord and as such participates in his excellencies, should not be able to produce in its dreams a real creation, by the remark that the soul's knowledge and power are obscured by its connexion with the gross body.