Vedanta Sutra 4.4.6

citi tan-mAtreNa tad-
AtmakatvAd ity auDulomiH

6. The Mukta Jiva, when it has entered into the All-intelligence,
manifests merely as that (intelligence); because (of the statement
that it is) essentially that alone, thus opines Audulomi. - 543.

COMMENTARY

The Mukta, whose nescience has been burnt away by meditation on Brahman, when it enters into Brahman, whose essence is intelligence, manifests as intelligence only. Why? Because there is a statement that intelligence is essential and only form. In the Brihadaranyaka Upanishad [4.5.13] we have the following:

sa yathA saindhava-ghanaH anantaro'bAhyaH, krtsno rasaghana eva, evam vA are'yam AtmA, anantaro'bAhyaH, kRtsnaH prajJAna-ghana eva, etebhyo bhUtebyaH samutthAya, tAny evAnuvinazyati na pretya saMjJAsti, iti are bravImi, iti hovAca yajJavalkyaH.

"'As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge, and having risen out from these elements, vanishes again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyi.' Thus spoke Yajnavalkya."

This passage shows that intelligence only constitutes the true being of the soul. Thus we know that the essential nature of the Jiva is intelligence, pure and simple, unqualified by any attributes. According to Audulomi, therefore, the Chandogya text attributing sinlessness and the rest to the soul is to be interpreted as not meaning to predicate of it further positive qualities, but only to exclude all those qualities which depend on Avidya or nescience, such as change, pleasure, pain, and so on.

After this giving the opinion of Jaimini and Audulomi, the author gives next his own opinion.