The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c8.s3.t4.4

c8.s3.t4.4

On this connection of the Brahman with the Upâdhis depend, as we have said, three phenomena, and it is characteristic that all three are included under this conception without distinction: 1) Through the Upâdhis the higher Brahman becomes the lower, the object of worship p. 111, 3. 662, 13. 1142, 9; the Upâdhis of the Îçvara are however perfect (*nir-atiçaya*) in contrast with those of the individual soul which are imperfect (*nihîna*) (p. 688, 1); details of this distinction are not given. 2) The extension of nature too (*nâma-rûpa-prapañca*) which is commonly referred directly to Avidyâ (e.g. 1132, 10. 507, 1. 473, 17. 787, 13) seems occasionally to be reckoned among the Upâdhis of Brahman; this is the case p. 803, 12. 807, 4 (*prithivî-âdi-upâdhi-yoga*), 391, 2 (*upâdhi-âçraya-nâmarûpam*), 1133, 12 (*nâmarûpa-upâdhika*) just as external objects (*vishaya*) also appear among the Upâdhis of the soul (p. 265, 6, cf. 787, 10. 1056, 1. 739, 7). This description of nature however as Upâdhi of Brahman is uncertain and at any rate seldom. 3) But so much the more frequently is everything regarded as Upâdhi, which makes Brahman into a Jîva or Çarîra, *i.e.*, individual soul, whose existence as a being different from Brahman depends solely on the Upâdhis, p. 735, 3. 244, 13. 360, 2. 199, 8. 836, 8. 799, 5. 982, 5. 173, 16. 162, 16. The best explanation of this relationship is the comparison of the Upâdhis with vessels which limit cosmic space locally (cf. note 106 above p. 277). In this sense can be considered as Upâdhis firstly all psychic organs or Prâṇas (*Mukhya prâṇa*, *Manas*, and the *Indriyas*; for details see chap. XXVII) together with the subtle body and the moral determination of the soul (p. 1091, 9) which all share together in transmigration; further the gross body which only exists until death (*kârya-karaṇa-saṅghâta* or *deha*, cf. 473, 17. 199, 5. 787, 13. 389, 2. 98, 4. 9. 692, 14. 811, 5. 9); and finally to these are added occasionally external objects and sensation (*vishaya-vedanâ* p. 265, 6. 787, 10. 1056, 1, where it must be taken as a Dvandva). In waking and dreaming contact with the Upâdhis (*upâdhi-samparka*) takes place, in deep sleep release (*upaçama*) from them (p. 794, 7. 836, 6). Frequently only such are to be understood as Upâdhis as share in transmigration; then for example p. 793, 14, where veins and pericardium are termed receptacles of the Upâdhis (*upâdhi-âdhâra*); thus the definition of the Upâdhis fluctuates and must in each case be settled by the context.