Chapter IV, Section III, Adhikarana VI

Adhikarana summary: The released soul which has attained the Saguna Brahman can animate several bodies at the same time

 Sutra 4,4.15

प्रदीपवदावेशः, तथा हि दर्शयति ॥ १५ ॥

pradīpavadāveśaḥ, tathā hi darśayati || 15 ||

pradīpavat—Like a flame; āveśaḥ—animating; tathā—so; hi—because; darśayati—the scripture shows.

15. (The released soul’s) animating (different bodies) is like that of a flame, because so the scripture shows.

In Sutra 11 it was stated that a liberated soul can assume many bodies at the same time for enjoyment. The opponent holds that this is useless, as enjoyment is possible only in that body in which the soul and mind exist, while other bodies are lifeless puppets, since the soul and mind, which cannot be divided, cannot exist in more than one body. The Sutra refutes this view and says that the other bodies are not lifeless puppets, for a released soul can, on account of its power, animate all these bodies, just as the flame of a lamp can enter into different wicks lighted from it. The soul through its powers creates bodies with internal organs corresponding to tbe original internal organ, and being limited by these, divides itself as many. Hence all the created bodies have a soul, which makes enjoyment through all of these possible. This we get from the .scriptures.

 

 Sutra 4,4.16

स्वाप्ययसंपत्त्योरन्यतरापेक्षम्, आविष्कृतं हि ॥ १६ ॥

svāpyayasaṃpattyoranyatarāpekṣam, āviṣkṛtaṃ hi || 16 ||

svāpyaya-saṃpattyoḥ—Of deep sleep and absolute union (with Brahman); anyatara-apekṣam—having in view either of these two; āviṣkṛtaṃ—this is made ciear (by the Sruti); hi—for.

16. (The declaration of absence of all cognition is made) having in view either of the two states, viz. deep sleep and absolute union (with Brahman), for this is made clear (by the scriptures).

“What should one know and through what” (Brih. 2 . 4. 3 4); “But there is not that second thing separate from it which it can know” (Ibid. 4. 3. 30); “It becomes like water, one, the witness, and without a second” (Ibid. 4. 3. 32). These texts deny cognition to a released soul; so how is it possible for a released soul to assume several bodies and enjoy—says the opponent. This Sutra says that these texts refer either to the state of deep sleep or to that of Liberation, in which the soul attains absolute union with the Nirguna Brahman, as is made clear by the scriptures from the context in each case. But what we have been discussing in the previous Sutras is the case of one who has attained not absolute union with Brahman, but only Brahmaloka. This state is quite different from the other two states, and as such, cognition is possible in it, there being diversity, as also enjoyment, even as in heaven, the difference being that from Brahmaloka one does not return to this earth, whereas from heaven one returns to this mortal world after the exhaustion of the virtue which raised him to the status of a god.