e so-called pratibimbavada, i.e. the doctrine that the
so-called individual soul is nothing but the reflection of the Self in
the buddhi; while Sutra 43 had propounded the so-called ava/kkh/edavada,
i.e. the doctrine that the soul is the highest Self in so far as limited
by its adjuncts.--According to Ramanuja the abhasa of the Sutra has to
be taken in the sense of hetvabhasa, a fallacious argument, and the
Sutra is explained as being directed against the reasoning of those
Vedantins according to whom the soul is Brahman in so far as limited by
non-real adjuncts[15].

PADA IV.

Adhik. I, II, III (1-4; 5-6; 7) teach that the pra/n/as (by which
generic name are denoted the buddhindriyas, 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 pra/n/a,
i.e. the vital air, is produced from Brahman; that it is a principle
distinct from air in general and from the pra/n/as discussed above; and
that it is minute (a/n/u).

Adhik. VII and VIII (14-16; 17-19) teach that the pra/n/as are
superintended and guided in their activity by special divinities, and
that they are independent principles, not mere modifications of the
mukhya pra/n/a.

Adhik. IX (20-22) declares that the evolution of names and forms (the
namarupavyakara/n/a) is the work, not of the individual soul, but of the
Lord.

Notes:

[Footnote 13: Lokavat, Yatha loke raja/s/asananuvartina/m/ /k/a
rajanugrahanigrahak/ri/takhadukhayoges'pi na sa/s/ariraivamatre/n/a
sasake rajany api /s/asananuv/ri/ttyauv/ri/ttinimittasukhadukhayor
bhokt/ri/vaprasa@nga/h/. Yathaha Drami/d/abhashyakara/h/ yatha loke raja
pra/k/uradanda/s/uke ghores'narthasa/m/ka/t/es'pi prade/s/e
vartamanoszpi vyajanadyavadhutadeho doshair na sprisyate abhipreta/ms/
/k/a lokan paripipalayishati bhoga/ms/ /k/a gandhadin
avi/s/vajanopabhogyan dharayati tathasau loke/s/varo
bhramatsvasamait/h/ya/k/amato doshair na sp/ris/yate rakshati /k/a lokan
brahmalokadi/ms/ /k/avi/s/vajanopabhogyan dharayatiti.]

[Footnote 14: Givasya kart/ri/tva/m/ paramapurushayattam ity uktam.
Idanim kim aya/m/ giva/h/ parasmad atyantabhinna/h/ uta param eva brahma
bhrantam uta brahmaivopadhyava/kkh/innam atha brahma/ms/a iti
sa/m/sayyate /s/rutivipraticpatte/h/ sa/m/saya/h/. Nanu tadananyam
arambha/n/a/s/abdadibhya/h/ adhika/m/ tu bhedanirdesad ity atraivayam
aitho nir/n/ita/h/ Satya/m/ sa eva nanatvaikatva/s