The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c8.s2.t1.4

c8.s2.t1.4

The origination of the soul from Brahman might be maintained on the following grounds: *Firstly*: If Brahman is recognised, it is said in Mund. 1, 1, 3, all is recognised. This passage forbids us to assume anything existent outside Brahman.—*Secondly*: Brahman and the soul are different in essence; Brahman is free from all evil [e. g. origination and dissolution] and the soul is not.—*Thirdly*: Everything divided and manifold in the world is transformed (not original); when the soul does good and evil and feels pleasure and pain, it is individualised according to the bodies and manifold; therefore it must have an origin (cf. note 43).—*Fourthly*: It is equally true of enjoyers (*bhoktar*) and of the things to be enjoyed (*bhogyam*), i. e., the Prāṇas and Elements, that they proceed from Brahman as sparks spring from a fire (above p. 131 ff.); by this passage other passages are to be supplemented and explained; thus the passage as to the entrance of Brahman into the elements (Taitt. 2, 6. Chând. 6, 3, 3; cf. above p. 280).—Therefore the soul has originated from Brahman (p. 643, 7 to 644, 11).