Adhik. I, II, III (1-4; 5-6; 7) teach that the prâ/n/as (by which
generic name are denoted the buddhîndriyas, karmen-driyas, and the
manas) spring from Brahman; are eleven in number; and are of minute size
(a/n/u).
Adhik. IV, V, VI (8; 9-12; 13) inform us also that the mukhya prâ/n/a,
i.e. the vital air, is produced from Brahman; that it is a principle
distinct from air in general and from the prâ/n/as discussed above; and
that it is minute (a/n/u).
Adhik. VII and VIII (14-16; 17-19) teach that the prâ/n/as are
superintended and guided in their activity by special divinities, and
that they are independent principles, not mere modifications of the
mukhya prâ/n/a.
Adhik. IX (20-22) declares that the evolution of names and forms (the
nâmarûpavyâkara/n/a) is the work, not of the individual soul, but of the
Lord.
Notes:
[Footnote 13: Lokavat, Yathâ loke râja/s/âsanânuvartinâ/m/ /k/a
râjânugrahanigrahak/ri/takhadukhayoges'pi na sa/s/arîraîvamâtre/n/a
sâsake râjany api /s/âsanânuv/ri/ttyauv/ri/ttinimittasukhadukhayor
bhokt/ri/vaprasa@nga/h/. Yathâha Drami/d/abhâshyakâra/h/ yathâ loke râjâ
pra/k/uradanda/s/ûke ghores'narthasa/m/ka/t/es'pi prade/s/e
vartamânoszpi vyajanâdyavadhûtadeho doshair na sprisyate abhipretâ/ms/
/k/a lokân paripipâlayishati bhogâ/ms/ /k/a gandhâdîn
avi/s/vajanopabhogyân dhârayati tathâsau loke/s/varo
bhramatsvasâmait/h/ya/k/amato doshair na sp/ris/yate rakshati /k/a lokân
brahmalokâdi/ms/ /k/âvi/s/vajanopabhogyân dhârayatîti.]
[Footnote 14: Gîvasya kart/ri/tva/m/ paramapurushâyattam ity uktam.
Idânîm kim aya/m/ gîva/h/ parasmâd atyantabhinna/h/ uta param eva brahma
bhrântam uta brahmaivopâdhyava/kkh/innam atha brahmâ/ms/a iti
sa/m/sayyate /s/rutivipraticpatte/h/ sa/m/saya/h/. Nanu tadananyam
ârambha/n/a/s/abdâdibhya/h/ adhika/m/ tu bhedanirdesâd ity atraivâyam
aitho nir/n/îta/h/ Satya/m/ sa eva nânâtvaikatva/s/rutivipratipattyâ
skshipya jîvasya brahmâ/ms/atvopapâdanena vi/s/eshato nir/n/îyate. Yâvad
dhi jîvasya brahmâ/m/satva/m/ na nir/n/îtam tâvaj jîvasya
brahmanosnanyatva/m/ brahma/n/as tasmâd adhikatvâ/m/ /k/a na
pratitish/th/ati. Ki/m/ tâvat prâptam. Atyanta/m/ bhinna iti. Kuta/h/.
J/ñ/âj/ñ/nau dvâv ityâdibhedanirde/s/ât. J/ñ/âj/ñ/ayor abheda/s/rutayas
tv agninâ si/ñk/ed itivad viruddhârthapratipâdanâd aupa/k/ârikya/h/,
Brahma/n/os/ms/o jîva ity api na sâdhîya/h/, ekavastvekade/s/avâ/k/î hy
a/ms/a/s/sabda/h/, jîvasya brahmaikade/s/atve tadgatâ doshâ brahma/n/i
bhaveyu/h/. Na /k/a brahmakha/nd/o jîva ity a/ms/atvopapatti/h/
kha/nd/anânarhatvâd brahma/n/a/h/ prâguktadoshaprasa@ngâ/k/ /k/a, tasmâd
atyantabhinnasya tada/ms/atva/m/ durupapâdam. Yadvâ bhrânta/m/ brahmaiva
jîva/h/. Kuta/h/. Tat tvam asi ayam âtmâ
brahmetyâdibrahmâtmabhâvopade/s/ât, nânâtmatvavâdinyas tu
pratyakshâdisiddhârthânuvâditvâd ananyathâsiddhâdvaitopade/s/aparâbhi/h/
/s/rutibhi/h/ pratyakshâdaya/s/ /k/a avidyântargata/h/
khyâpyante.--Athavâ brahmaivânâdyupâdhyava/kkh/inna/m/ jîva/h/. Kuta/h/.
Tata eva brahmâtmabhâvopade/s/at. Na /k/âyam upâdhir bhrântiparikalpita
ita vaktu/m/ sakya/m/ bandhamokshâdivyavasthânupapatter. Ity eva/m/
prâtptesbhidhîyate. Brahmâ/ms/a iti. Kuta/h/. Nânâvyapade/s/âd anyathâ
/k/aikatvena vyapade/s/âd ubhayathâ hi vyapade/s/o d/ris/yate.
Nâvâvyapade/s/as tâvat
srash/tri/tva/rig/yatva--niyant/ri/tvaniyâmyatva--sarvaj/ñ/atvâj/ñ/atva--
svâdhînatvaparâdhînatva--/s/uddhatvâ/s/uddhatva--
kalyâ/n/agu/n/âkaratvaviparîtatva--patitva/s/eshatvâdibhir d/ris/yate.
Anyathâ /k/âbhedena vyapade/s/os pi tat tvam asi ayam âtmâ
brahmetyâdibhir d/ris/yate. Api dâ/s/akitavâditvam apy adhîyate eke,
brahma dâsâ brahma dâsâ brahmeme kitavâ ity âtharva/n/ikâ brahma/n/o
dâ/s/akitavâditvam apy adhîyate, tata/s/ /k/a sarvajîvavyâpitvena abhedo
vyapadi/s/yata it artha/h/. Evam ubhayavyapade/s/amukhyatvasiddhaye
jîvosya/m/ brahma/n/os/ms/a ity abhyupagantavya/h/.]
[Footnote 15: Nanu bhrântabrahmajîvavâdeszpy avidyâk/ri/topâdhibhedâd
bhogavyavasthâdaya upapadyanta ata âha, âbhâsa eva /k/a.
Akha/nd/aikarasaprakâ/s/amâtratvarûpasya
svarûpatirodhânapûrvakopâdhibhedopapâdanahetur âbhâsa eva.
Prakâ/s/aikasvarûpasya prakâ/s/atirodhâna/m/ prakâ/s/anâ/s/a eveti prâg
evopapâditam. Âbhâsâ eveti vâ pâ/th/a/h/, tathâ sati hetava âbhâsâ/h/.]
THIRD ADHYÂYA.
PÂDA I.
Adhik. I (1-7) teaches that the soul, when passing out of the body at
the time of death, remains invested with the subtle material elements
(bhûtasûkshma) which serve as an abode to the prâ/n/as attached to the
soul.
Adhik. II (8-11) shows that, when the souls of those who had enjoyed the
reward of their good works in the moon descend to the earth in order to
undergo a new embodiment, there cleaves to them a remainder (anu/s/aya)
of their former deeds which determines the nature of the new embodiment.
Adhik. III (12-21) discusses the fate after death of those whom their
good works do not entitle to pass up to the moon.
Adhik. IV, V, VI (22; 23; 24-27) teach that the subtle bodies of the
souls descending from the moon through the ether, air, &c., do not
become identical with ether, air, &c., but only like them; that the
entire descent occupies a short time only; and that, when the souls
finally enter into plants and so on, they do not participate in the life
of the latter, but are merely in external contact with them.