'(the soul is) a mere reflection,' which, as the commentators remark, is
a statement of the so-called pratibimbavâda, i.e. the doctrine that the
so-called individual soul is nothing but the reflection of the Self in
the buddhi; while Sûtra 43 had propounded the so-called ava/kkh/edavâda,
i.e. the doctrine that the soul is the highest Self in so far as limited
by its adjuncts.--According to Râmânuja the âbhâsa of the Sûtra has to
be taken in the sense of hetvâbhâsa, a fallacious argument, and the
Sûtra is explained as being directed against the reasoning of those
Vedântins according to whom the soul is Brahman in so far as limited by
non-real adjuncts[15].


PÂDA IV.


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.