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Brahma sutras. The atomic size of atman is as old as the Upanishad. This doctrine is accepted by the Vaiseshikas. The Brahma sutras reject this view in spite of the Upanishadic authority. To speak of the size of soul or atman is to confound its nature with body. The categories of spatial magnitude are inadequate to describe the soul which is intrinsically of the nature of thought and the spiritual entity may be spoken of either as an atom or. as an infinite. It may be both infinitesimal as well as infinite The individual self is also a karta or agent. He is able to act and thus he is able to produce karma Being the author of karma he is obliged to enjoy the fruits thereof. Karta must be bhokta also. In this respect the Vedantic view is different from the Sankhyan system where Purusha is merely the enjoyer and not an actor. But when we examine more closely the vedantic view the prima face objection disappears. Activity is not the intrinsic quality of the soul. Activity is due to its accidental conjunction with the body. In the technical language of Vedanta Atma becomes a karta only because of the Physical conditions or Upadhi. On account of the same upadhi it becomes a bhokta. Thus action and enjoyment are both due to extraneous conditions. The so-called upadhis are constituted by the several indriyas or sense organs. In this respect many doctrines are common to Sankhya and the Vadanta. The activity of the individual self though appearing as a difference between the two schools does not constitute a real difference. The activity is explained away ultimately in the sutras. Activity in the individual is really due to Brahma himself or the Antaryami. Hence the individual soul is not a free agent. He acts because of the Iswara in him. But this control exercised by Iswara is assumed to be entirely consistent with the karmas of the Individual. The inference of an Iswara is not an, instance of an arbitrary act. He is himself determined by the karmas of the individual self.
The third chapter of Brahma sutras contains the same topic about the soul. Transmigration is taken up. The soul retains its manas and sookshma sarira after death. Hence it is not Free from Upadhi. It is still subject to decay and death. It is still tied to the wheel of Samsara. After death it may have its sojourn
