The Jivatman is the knower, for this very reason; because the scripture says so. — 235.

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SUTRA II. 3. 17.

ज्ञोऽत एव॥२.३.१७॥

jño’ta eva ..2.3.17..

.. Jnah, the knower. … Ataeva, for this very reason.

17. The Jivatman is the knower, for this very reason; because the scripture says so. — 235.

COMMENTARY

The Jivatman is not knowledge alone, and though its form is that of intelligence, its essential nature is that of a knower. As says the Prashna Upanishad, (IV., 9.):

Verily he is the beholder, the toucher, the hearer, the smeller, the taster, the thinker, the determiner, the doer, the Vijnanatma, the Purusha. He (who knows this Purusha) becomes established in the Highest Self.

The phrase for thin very reason menus, that because the scripture declares it to he so. We hold the soul to be the knower, because the scripture declares it to be so, and we do not allow our reason any scope here. In fact, we take our stand on the text of the Vedanta Sutra, II., 1. 27, which declares that the scripture alone is the root from which we learn any thing about these transcendental subjects. The Jiva is declared in the Smritis also to be the knower, having knowledge as its essential form. On the strength of the assertion, ‘I slept soundly, I had no knowledge of any thing’, we cannot say that the soul is mere intelligence, and that it becomes the knower, only when it conies in contact with Buddhi; for then you contradict all those texts which declare the soul to be the knower. Therefore, it follows that the soul is both the knower and has knowledge for its essential nature.

Adhikarana XIII — Jiva is atomic

Now the author tries to ascertain the size of the soul. In the Mundaka Upanishad, it is said that the soul is atomic in its size. — (III., 1. 9,):

This atomic soul is to be known by that mind alone, in which the chief Prana has completely withdrawn the five-fold activities; for the mind of all created beings is entirely interwoven by these five Pranas and is never quiet. This atomic soul is to be known by that mind which being perfectly pure makes the soul manifest its power.

Doubt: Now arises the doubt: Is the soul atomic as declared in the above Shruti or is it all-pervading?

Purvapaksha: The soul is all-pervading, because another text says that it is Mahat or big. Even the opponents also admit the validity of the following Shruti, (IV., 4. 14-22, Brihadaranyaka Upanishad) where it is said, this Atman is Mahat and unborn:

And he is that great unborn Self, who consists of knowledge, is surrounded by the Pranas, the ether within the heart, wherein it reposes.

Here the soul is called great and so it cannot be atomic. It is called atomic in a figurative sense only.

Siddhanta: The soul is really atomic, as the next Sutra shows it.

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