arīraścobhaye’pi hi bhedenainamadhīyate ..1.2.20..

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SUTRA I. 2. 20.

शरीरश्चोभयेऽपि हि भेदेनैनमधीयते॥१.२.२०॥

śarīraścobhaye’pi hi bhedenainamadhīyate ..1.2.20..

… Sharira, the embodied, the individual self of a Yogin. … Cha, and. … Ubhaye, the both, namely, both the Kanvas and the Madhyandinas…. Api, even, also. …Hi, because. … Bhedena, by difference… Enam, this, namely, the Antaryamin. … Adhiyate, read, speak of.

20. The soul of the Yogin is not the Antaryamin, because both recensions read it as different from it. — 51.

COMMENTARY

The word «not» of the preceding Sutra is understood here also. For the reasons already given, the soul of an advanced Yogin also, cannot be the Antaryamin of this passage. Because both the Kanvas and the Madhyandinas read, in their respective recensions, this Antaryamin, as different from the soul of the Yogin. The Kanvas read «Yo vijnanam antare yamayati»: «He who dwells in the Vijnana, namely, the Jivatman, and controls the Jiva». The Madhyandinas read: «Yah atmanam antare yamoyati», «he who dwells in the Self, and controls the Self». Therefore the Ruler within is Hari alone. The Subala Upanishad, moreover, states directly that the Pradhana and the Jiva constitute the body of the Highest Lord. For it says that he has the earth, water, fire, wind, ether, the Avyakta (Pradhana) and the Akshara (Jiva) as his body: «He, the Inner Self of all, the divine One, the One God Narayana». The text of the Subala is:

Within the body, placed in the cavity, the Unborn, the One, the Eternal, whoso body is the earth, who moves within the earth, whom the earth does not know, etc.

Adhikarana VI — The Akshara is Brahman

Vishaya: In the Mundaka Upanishad, we read:

The higher knowledge is that by which the Indestructible is apprehended. That which cannot be soon, nor seized, which has no genus or species, no eyes nor cars, no hands nor feet, the eternal, the omnipresent, the infinitesimal, that which is [imperishable, that it is which the wise regard as the source of all beings. (Mund. Up., I., 1. 6.)

That heavenly person is without body, is both without and within, not produced, without breath, and without mind, pure, higher than the high Imperishable (Mund. Up, II, 1.2).

Doubt: Here arises this doubt: Are these two sentences descriptive of the Prakriti and the Purusha of the Samkhyas respectively, or whether both denote the Highest Self, only?

Purvapaksha: The Puravapakshin maintains that the first refers to the Prakriti, because it enumerates attributes all of which are applicable to matter, and none of them contain attributes such as seer, etc., which would denote an intelligent being. Moreover, the word Yoni, translated as source, denotes also the material cause of anything; and therefore, the Imperishable or Akshara of that passage in Pradhana or Prakriti. While higher than the high Imperishable of the second passage is the Individual Self, which is higher than Prakriti, which is also called Imperishable, but undergoes all modifications. Therefore, the two Imperishables of these two passages, denotes the Pradhana and the individual soul respectively.

Siddhanta: This prima facie view is set aside by the next Sutra.

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