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Updated: June 26, 2025
Here terminates the adhikarana of 'connexion'. We have maintained that what is taught by the texts relative to the origination of the world is Brahman, omniscient, and so on. The present Sutra and the following Sutras now add that those texts can in no way refer to the Pradhana and similar entities which rest on Inference only.
The two Sutras II, 1, 8; 9 really form a complementary statement to what is proved in the present adhikarana; for their purport is to show also that things of different nature can stand to each other in the relation of cause and effect. And the Sutra II, 1, 7 has reference to what is contained in the previous adhikarana. Here terminates the adhikarana of 'designation of the other.
Here terminates the adhikarana of 'the plurality of indicatory marks. In the Vajasaneyaka, in the Agnirahasya chapter, there are references to certain altars built of mind, 'built of mind, built of speech, &c.
The Kaushitakins speak of 'the world of Vayu'; but this only means 'Vayu who at the same time is a world. That Vayu may be viewed as the world of the Gods is confirmed by another scriptural passage, viz. Here terminates the adhikarana of 'Vayu. Beyond lightning there is Varuna, on account of connexion.
Brahman's freedom from defects also is preserved; and this and Brahman's being the abode of all blessed qualities prove that Brahman possesses the 'twofold characteristics. Here terminates the adhikarana of 'the coils of the snake.
There is no proof for the existence of an impetus accounting for the continuance of the body's life, other than the Lord's pleasure or displeasure caused by good or evil deeds. Here terminates the adhikarana of 'the works the operation of which has not yet begun.
Here terminates the adhikarana of 'the minuteness of the pranas. Neither air nor function, on account of its being stated separately. Is this main vital breath nothing else but air, the second of the elements? Or is it a certain motion of the air? Or is it air that has assumed some special condition?
Hence, the text means to intimate, meditation should be performed on the 'I, in order thus firmly to establish the cognition that the highest Self has the 'I, i.e. the individual soul for its body. It is thus an established conclusion that the bhuman is the highest Self. Here terminates the adhikarana of 'fulness.
On our view, on the other hand, the actually perceived distribution of consciousness and non-consciousness explains itself, since we hold the Self to abide within bodies only, so that naturally consciousness takes place there only, not anywhere else. Here terminates the adhikarana of 'the knower. It has been shown that the individual Self is a knowing subject and atomic.
From this it follows that that ultimate size is the true essential size of the soul and also belongs to it previously to Release. Hence there is no difference of sizes, and the soul cannot therefore have the size of its temporary bodies. The Arhata theory is therefore untenable. Here terminates the adhikarana of 'the impossibility in one.
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