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VEDÂNTA-SOTRAS.
the same, but of course refers to that vidvân whose going to Brahman had been described in the preceding pâda.
Adhik. II (4) determines that the relation in which the released soul stands to Brahman is that of avibhaga, nonseparation. This, on Sankara's view, means absolute nonseparation, identity.--According to Råmânuga the question to be considered is whether the released soul views itself as separate (prithagbhůta) from Brahman, or as non-separate because being a mode of Brahman. The former view is favoured by those Sruti and Smriti passages which speak of the soul as being with, or equal to, Brahman; the latter by such passages as tat tvam asi and the likel
Adhik. III (5-7) discusses the characteristics of the released soul (i.e. of the truly released soul, according to Sankara). According to Gaimini the released soul, when manifesting itself in its true nature, possesses all those qualities which in Kh. Up. VIII, 7, 1 and other places are ascribed to Brahman, such as apahatapåpmatva, satyasamkalpatva, &c., aisvarya.—According to Audulomi the only characteristic of the released soul is kaitanya.—According to Bådarayana the two views can be combined (Sankara remarking that satyasamkalpatva, &c. are ascribed to the released soul vyavahârâ pekshayâ).
Adhik. IV (8-9) returns, according to Sankara, to the aparâ vidya, and discusses the question whether the soul of
1 Kim ayam param gyotir upasampannah sarvabandhavinirmuktah pratyagâtmâ svâtmânam paramâtmanah prithagbhûtam anubhavati uta tatprakarataya tadavibhaktam iti visaye so s snute sarvân kâmân saha brahmana vipaskita pasyah pasyate rukmavarnam kartáram îsam purushan brahmayonim tada vidvân punyapâpe vidhûya nirañganah paramam sâmyam upaiti idam gânam upäsritya mama sâdharmyam âgatâh sarve s pi nopagâyante pralayena vyathanti ketyâdisrutismritibhyo muktasya parena sâhityasâmyasadharmyâvagamât prithagbhůtam anubhavatîti prâpte ukyate. Avibhâgeneti. Parasmad brahmanah svätmânam avibhāgenânubhavati muktah. Kutah. Drishtat vat. Param brahmopasampadya nivrittávidyâtirodhanasya yathatathyena svâtmano drishtatvật. Svâtmanah svarüpam hi tat tvain asy ayam âtmâ brahma aitadatmyam idam sarvam sarvam khalv idam brahmetyadisâ mânâdhikaranyanirdesaih ya âtmani tishthan atmano s ntaro yam átmá na veda yasyâtma sariram ya atmânam antaro yamayati atmântaryâmy amritah antah pravishtah sâstá granânam ityadibhis ka paramātmatmakam takkharirataya tatprakarabhấtam iti pratipaditam avasthiter iti kásakritsnety atrátos vibhāgenábam brahmâsmîty evânubhavati.
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