utkrāntigatyāgatīnām ..2.3.18..

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SUTRA II. 3. 18.

उत्क्रान्तिगत्यागतीनाम्॥२.३.१८॥

utkrāntigatyāgatīnām ..2.3.18..

… Utkranti, passing out. … Gati, going, …. Agatinam, returning.

18. The soul is atomic, because the scripture declares that it passes out, it goes and returns; while such declarations would be unmeaning if the Jiva were omnipresent. — 236.

COMMENTARY

The word «atomic’’ is understood here, and is to be read in this Sutra from II., 3. 20, whore it is used by the Purvapakshin. The Sutra is in the genitive case (gatinam) but the force of the genitive is that of the ablative. This Jiva is atomic in its size, and not all-pervading and that for three reasons:

(i) the scriptures declare its passing out; and an all-pervading substance cannot pass out. Too following text of the Brihadaranyaka Upanishad, (IV., 4. 2) shows the method of the soul’s passing out at the time of death:

The point of his heart becomes lighted up, and by that light the Self departs, either through the eye, or through the skull, or through other places of the body. And when he thus departs, life (the chief Prana) departs after him, and when life thus departs, all the other vital spirits (Pranas) depart after it. He is conscious, and being conscious he follows and departs.

(ii) Another verse of the same shows where souls of some persons go after death (Brihadaranyaka Upanishad, IV., 4. 11.)

There are indeed those unblessed worlds, covered with blind darkness. Men who are ignorant and not enlightened go after death to those worlds.

(iii) Similarly, in IV., 4. 6 of the same Upanishad it is shown that the soul returns:

And here there is this verse: «To whatever object a man’s own mind is attached, to that he goes strenuously together with his deed; and having obtained the end (the last results) of whatever deed he does here on earth, he returns again from that world (which is the temporary reward of his deeds) to this world of action».

These three texts of the Brihadaranyaka Upanishad show the passing out, moving and returning of the soul. If the soul were all-pervading, then these things could not be possible for it.

In the Bhagavata Purana also it is declared:

O Lord, if the soul were measureless, fixed and all-pervading, then there would not arise the relationship of being ruled and the ruler. Thou, O Lord! couldst not be its ruler nor it the ruled. But if it were atomic that would be possible.

The Lord, however, is both atomic and all-pervading at the same time; and moving and returning, when attributed to the Lord are not contradictions, because he possesses mysterious powers, and all paradoxical statements are appropriate in his case.

The soul may be all-pervading, and unmoving and still the epithet of going out may be applied to it in a figurative sense, as it is applied to the ruler of a village, when he ceases to be its ruler. The all-pervading soul, when it ceases to rule the body, is said to pass out of the body. There is no real passing out. When it has the Abhimana of a body, it is said to be born, there is no real birth. The word «Utkranti», therefore, may possibly be explained in a figurative sense. But the Sutra uses two other words «Gati» and «Agati», going or returning. These words cannot be explained metaphorically. A non-moving soul cannot be said to go out or come back. The next Sutra shows this.

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