the like' cannot be applied to the individual soul (43). Reference is
made to IV, 4, 14, where all jagadvyâpâra is said to belong to the Lord
only, not to the soul even when in the state of release.


PÂDA IV.


The last pâda of the first adhyâya is specially directed against the
Sâ@nkhyas.

The first adhikara/n/a (1-7) discusses the passage Ka/th/a Up. I, 3, 10;
11, where mention is made of the Great and the Undeveloped--both of them
terms used with a special technical sense in the Sâ@nkhya-/s/âstra,
avyakta being a synonym for pradhâna.--/S/a@nkara shows by an exhaustive
review of the topics of the Ka/th/a Upanishad that the term avyakta has
not the special meaning which the Sâ@nkhyas attribute to it, but denotes
the body, more strictly the subtle body (sûkshma /s/arîra), but at the
same time the gross body also, in so far as it is viewed as an effect of
the subtle one.

Adhik. II (8-10) demonstrates, according to /S/a@nkara, that the
tricoloured ajâ spoken of in /S/ve. Up. IV, 5 is not the pradhâna of the
Sânkhyas, but either that power of the Lord from which the world
springs, or else the primary causal matter first produced by that
power.--What Râmânuja in contradistinction from /S/a@nkara understands
by the primary causal matter, follows from the short sketch given above
of the two systems.

Adhik. III (11-13) shows that the pa/ñk/a pa/ñk/ajanâ/h/ mentioned in