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Its condition is really fraught with great misery. Jugupsita smritih jata is the paraphrase. Swairini-kule implies, as the commentator explains, the race of Munis. Ajnata-charitam-dharan applied to Krishna-Dwaipayana. If it be read charam it would refer to Maitreya. Prithagatman implies one whose soul is still invested with upadhis; Sukhatman is one whose soul has transcended all upadhis.
For as Brahman is without parts, indivisible, the upadhis cannot divide or split it so as to connect themselves with a part only; but necessarily connect themselves with Brahman itself and produce their effects on it. Here the following explanation may possibly be attempted. Brahman determined by an upadhi constitutes the individual soul.
On the fourth alternative the individual soul is something altogether different from Brahman, and the difference of the soul from Brahman thus ceases to depend on the upadhis of Brahman. The conclusion from all this is that on the strength of the texts declaring non-difference we must admit that all difference is based on Nescience only.
In this sense the soul, as in the Sâṅkhya philosophy, is surrounded by the upâdhis, certain limiting conditions or disguises, which form a permanent psychical equipment with which it remains invested in all its innumerable bodies.
For even if difference is due to upadhis which are the figment of Nescience, there is no escaping the conclusion that the spheres of experience must be mixed up, since the theory admits that the thing itself with which all the limiting adjuncts connect themselves is one only.
The non-difference of the souls from each other and Brahman is thus essential, while their difference is due to the Upadhis. We therefore hold that the Upadhis are produced, in accordance with the actions of the individual souls, as essentially non-different and different from Brahman.
Although Brahman is one only and not to be split by the several limiting adjuncts with which it is connected, yet the separation of the spheres of enjoyment is not impossible since the places of Brahman which are connected with the upadhis are distinct.
For as, according to them, nothing exists but Brahman and the limiting adjuncts, Brahman as being indivisible must be undivided while entering into connexion with the upadhis, and hence itself undergoes a change into inferior forms.
Moreover, if all the upadhis were connected with the parts of Brahman viewed as one and undivided, all individual souls, being nothing but parts of Brahman, would be considered as non-distinct. And, moreover, the soul in all bodies will then be one only.
This the Sutra negatives on the ground that, as the upadhis move here and there and hence all places enter into connexion with all upadhis, the mixing up of spheres of enjoyment cannot be avoided. And even if the upadhis were connected with different places, the pain connected with some particular place would affect the whole of Brahman which is one only.
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