vyatireko gandhavat tathā ca darśayati ..2.3.25..

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SUTRA II. 3. 25.

व्यतिरेको गन्धवत् तथा च दर्शयति॥२.३.२५॥

vyatireko gandhavat tathā ca darśayati ..2.3.25..

… Vyatirekah, distinction, difference, Gandha vat, like the odour. … Tatha, thus, … Hi, verily. … Darshayati, the scripture shows or declares.

25. The quality may function in a place distinct from the thing qualified, as in the case of smell, for thus the scripture also declares. . — 243.

COMMENTARY

As smell of flowers and the rest, being the quality of flowers, etc., are perceived even in a place distinct from the objects of which they are the qualities, so the sentiency, which is the quality of the soul, may function in head, feet, etc., namely, in places other than the heart, where the soul dwells. The scripture also declares this, for we find in the Kaushitaki Upanishad the following (III. 6):

Having by Prajna (sentiency or the power of feeling) taken possession of speech (tongue), he utters by the tongue all words. Having by sentiency taken possession of the nose, he smells all odours. Having by sentiency taken possession of the eye, he sees all forms. Having by sentiency taken possession of the ear, he hears all sounds. Having by sentiency taken possession of the tongue, he obtains all tastes of food. Having by sentiency taken possession of the two hands, he performs all actions. Having by sentiency taken possession of the body, he obtains pleasure and pain. Having by sentiency taken possession of the organ, he obtains happiness, joy and offspring. Having by sentiency taken possession of the two feet, he performs all movements. Having by sentiency taken possession of the brain (dhi), he generates all thoughts and perceives all thought-forms.

Though the smell of a flower extends to a great distance from the flower, yet it is not cut off from it, just as the light of a gem, like radium, though extending to a great distance, is not cut off from the gem. As we find in the following Smriti.

If any one finding smell in water may say. the smell is the quality of water, he is verily mistaken; for smell is always the quality of earth, though it may be found in different places, such as in water or air. (One mistakes the air or water to have scent, because temporarily the scent has taken these objects as its place of manifestation).

In the Shruti we find it declared (Prashna, IV. 9):

For he it is who sees, hears, smells, ta9tes, perceives, conceives, acts, he whose essence in knowledge, the person, and he dwells in the highest, indestructible self.

Doubt: Now arises the doubt, whether intelligence which is an attribute of the soul is eternal or not.

Purvapaksha: — The Purvapakshin says, the soul is inert like stone; and intelligence manifests in it, when mind comes in contact with it. Had intelligence been a permanent quality of the soul, then it would not have been lost in deep sleep; when according to all texts and experience, the soul knows nothing. The intelligence of the soul is therefore an accidental quality, manifested in the soul by its contact with mind; just as the fire, which is not the quality of the iron, manifests in the iron when it is heated in the fire. Had knowledge been the permanent attribute of soul, then it would not have been lost in deep sleep. Moreover, if intelligence wore the natural and inseparable quality of the soul, then there was no necessity of an organ of intelligence like the mind; for just as if seeing was the invariable attribute of the soul, there would be no necessity of an organ like the eye to perceive au object. In fact, the Shruti which declares that the soul has no consciousness in deep sleep, and the Shruti (Brihadaranyaka, IV. 5. 14) which declares that the attributes of the soul are never lost, but are eternal and indestructible, conflict with each other. Hence it follows that intelligence is an accidental quality of the soul.

Siddhanta: Intelligence is a permanent attribute of the soul, as is shown by the following Sutra.

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