शुभाशुभेषु कर्मसु कर्तृत्वम्; प्रकृतेरकर्तृत्वम्; प्रकृतेश्च कर्तृत्वे तस्याः साधारणत्वेन सर्वेषां फलानुभवप्रसङ्गादि च प्रतिपादितम्। 'परात्तु तच्छ्रुतेः 1 कृतप्रयत्नापेक्षस्तु विहितप्रतिषिद्धावैयर्थ्यादिभ्यः। 'इत्यात्मन एव कर्तृत्वं परमपुरुषानुमतिसहकृतमित्युक्तम् ।
'अंशो नानाव्यपदेशादन्यथा चापि दाशकितवादित्वमधीयत एके | मन्त्रवर्णात् | अपि च स्मर्यते । प्रकाशादिवत्तु नैवं परः । स्मरन्ति च ।' इति, 'अनीशया शोचति मुह्यमानः | जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमेति वीतशोकः' क्षरं त्वविद्यां ह्यमृतं तु विद्या विद्याविद्ये ईशते यस्तु
Suppose the Prakrti is the doer, then this Prakrti happens to remain common to all the individual selves. As such, all the individual selves must enjoy the fruits thereof. In Sutras II-3.40 & 41, it is stated that the effert of the self has the approval of the Highest Person. The inherent property and the natural state of the self has been stated to be many. They are-(a) dependent on Karman, (b) subject to affliction, (c) not all knowing, (d) his Mukti (or final liberation) is dependant upon the means of worship. That of the Brahman is stated to be (a) not tainted with faults, (b) all knowing, (c) Possessed of true will, (d) lord of all beings, The authorities are: 1. Brahma-Sutras II.3.42 to 46. 2. 'The Purusa i.e. the individual self sits immersed in grief, and being ignorant and powerless, he feels sorry; when he sees another, the Lord, well worshipped, then he being relieved from grief, attains His greatness' (S've. IV -7). 3. 'The destructible is the Avidya or Ka,man and the immortal is the Vidya or knowledge and He (the Brahman) who commands them is distinct' (S've. 5. 1).
