pratîka form.

According to Râmânuja, Sûtras 7-16 form one adhikara/n/a only, in which
the views of Bâdari and of Jaimini represent two pûrvapakshas, while
Bâdarâya/n/a's opinion is adopted as the siddhânta. The question is
whether the guardians of the path lead to Brahman only those who worship
the effected Brahman, i.e. Hira/n/yagarbha, or those who worship the
highest Brahman, or those who worship the individual soul as free from
Prak/ri/ti, and having Brahman for its Self (ye pratyagâtmâna/m/
prak/ri/tiviyukta/m/ brahmâtmakam upâsate).--The first view is
maintained by Bâdari in Sûtra 7, 'The guardians lead to Brahman those
who worship the effected Brahman, because going is possible towards the
latter only;' for no movement can take place towards the highest and as
such omnipresent Brahman.--The explanation of Sûtra 9 is similar to that
of /S/a@nkara; but more clearly replies to the objection (that, if
Hira/n/yagarbha were meant in the passage, 'purusho /s/a mânava/h/ sa
etân brahma gamayati,' the text would read 'sa etân brahmâ/n/am
gamayati') that Hira/n/yagarbha is called Brahman on account of his
nearness to Brahman, i.e. on account of his prathamajatva.--The
explanation of 10, 11 is essentially the same as in /S/a@nkara; so also
of l2-l4.--The siddhânta view is established in Sûtra 13, 'It is the
opinion of Bâdarâya/n/a that it, i.e. the ga/n/a of the guardians, leads
to Brahman those who do not take their stand on what is pratîka, i.e.
those who worship the highest Brahman, and those who meditate on the
individual Self as dissociated from prak/ri/ti, and having Brahman for
its Self, but not those who worship Brahman under pratîkas. For both
views--that of Jaimini as well as that of Bâdari--are faulty.' The kârya
view contradicts such passages as 'asmâ/k/ charîrât samutthâya para/m/
jyotir upasampadya,' &c.; the para view, such passages as that in the
pa/ñk/âgni-vidyâ, which declares that ya ittha/m/ vidu/h/, i.e. those