sents the siddhanta.--The latter of the two
adhikara/n/as (VI of the whole pada; 15, 16) records the opinion of
Badaraya/n/a on a collateral question, viz. whether, or not, all those
who worship the effected Brahman are led to it. The decision is that
those only are guided to Brahman who have not worshipped it under a
pratika form.

According to Ramanuja, Sutras 7-16 form one adhikara/n/a only, in which
the views of Badari and of Jaimini represent two purvapakshas, while
Badaraya/n/a's opinion is adopted as the siddhanta. 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 pratyagatmana/m/
prak/ri/tiviyukta/m/ brahmatmakam upasate).--The first view is
maintained by Badari in Sutra 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 Sutra 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 manava/h/ sa
etan brahma gamayati,' the text would read 'sa etan brahma/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 siddhanta view is established in Sutra 13, 'It is the
opinion of Badaraya/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 pratika, 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 pratikas. For both
views--that of Jaimini as well as that of Badari--are faulty.' The karya
view contradicts such passages as 'asma/k/ charirat samutthaya para/m/
jyotir upasampadya,' &c.; the para view, such passages as that in the
pa/nk/agni-vidya, which declares that ya ittha/m/ vidu/h/, i.e. those
who know the pa/nk/agni-vidya, are also led up to Brahman.

PADA IV.

Adhik. I (1-3) returns, according to /S/a@nkara, to the owner of the
para vidya, and teaches that, when