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Is the soul limited in size, and capable, therefore, of occupying but a restricted space? Or is it, on the contrary, omnipresent? Sankara maintains that the Sutra in question teaches the latter; the soul is everywhere. Ramanuga makes the same Sutra teach the very contrary.
On the whole it may be said that Sankara is a thorough-going Vedantist and pantheist. Ramanuga, on the other hand, has leanings towards the dualism of the Sankhya philosophy, and endeavours to make the Vedanta Sutras support his opinions. These Sutras are of the utmost importance, as nearly all Hindu sects base their belief and practices on them.
The Sanscrit writings called "Tantras" are really manuals of religion, of magic, and of counter-charms, with songs in praise of Sakti, the female side of Siva. It is usual to accept the interpretation put on the Sutras by the Sanscrit commentator Sankara, commonly called Sankara Karya, who flourished about A.D. 700. There are, however, many other commentaries, notably that of Ramanuga.
What looks like a separate, conscious, individual soul or mind is really but the outworking of Brahman, the highest and first of beings. The difference is apparent, but not real. So teaches Sankara; but his rival commentator, Ramanuga, endeavours to show that Brahman, the supreme self of the universe, is absolutely free from the effects of conduct.
Ramanuga points out, however, that some of the Sutras in this book give it clearly to be understood that the freed soul can exist in isolation and in separation from the great All. The released soul can enter several bodies at the same time, since it is not subject to space relations as other souls are.
What is in time and belongs to time is the connection of the soul with the conditions of space and time. This is the interpretation given by Sankara. What is soul? Ramanuga, on the other hand, explains that the knowledge spoken of in this Sutra means "the knower"; that the soul is not knowledge, but that which can and does know.
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