The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c5.s1.t4.2

c5.s1.t4.2

mentaries of Çabarasvâmin and Çaṅkara may rest, cf. p. 953, 2: "We "proceed now to an investigation of the immortality of the soul, for the "purpose of the teaching of its bondage and deliverance. For did the "soul not endure beyond the body, the commandments which promise a "reward in another world would not be permissible, and still less could "it be proved that the soul is identical with Brahman. But was not the "existence of the soul beyond the body, and its enjoyment of the fruit "promised in the teaching of the scripture already settled at the beginn"ing of the book in the first pâda [that is, on Jaim. 1, 1, 5]?—Certainly, but "only by the commentator (bhâshyakrit), and there is no sûtram there on "the continued existence of the soul. Here, on the contrary, its con"tinued existence is, after previous mention of objections, confirmed by "the composer of the sûtra's (sûtrakrit) himself. It was from here that "the teacher Çabarasvâmin took it and explained it in the Pramâṇa"lakshaṇam [the first book of Jaimini, at viz. 1, 1, 5 p. 18-24]. The vener"able Upavarsha also, in the first book, where he declares the continued "existence of the soul, points to this also, since he says: 'In the Çârî"rakam [that is, in the Brahmasûtra's] we shall explain it.' And so here, "after consideration of the honours resting on prescription, the continued "existence of the soul is taken into consideration, in order to show that "this teaching is in conformity with the whole of our canon."