Note (return) — INTRODUCTION.

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 Brahman14; 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 adjuncts15.