The intelligence of the soul is permanent, because there is separate statement in the scripture to that effect — 244.

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SUTRA II. 3. 26.

पृथगुपदेशात्॥२.३.२६॥

pṛthagupadeśāt ..2.3.26..

… Prithak, separate. …. Upadeshat, because of teaching or statement.

COMMENTARY

In the text of the Prashna Upanishad as well as in that of the Brihadaranyaka we find a distinct statement made to the effect that the attributes of the soul also are eternal. The Brihadaranyaka Upanishad (IV. 5. 14) distinctly says that not only is the Jivatman imperishable, but its qualities also are indestructible. It is not by contact with mind that the soul manifests its quality of intelligence, for both being partless there can be no contact between them. The intelligence of the soul becomes obscured when it turns its face away from the Lord, and it manifests when this obscuration is destroyed by turning its face towards the Lord. As vie find in the following text of Shaunaka . —

As by rubbing off the dust from a gem the light is not created in the gem, but the light, which is the inherent attribute of the gem, manifests itself owing to the removal of the covering dust, similarly the intelligence of the soul manifests itself when the faults are removed. As by digging the earth, water comes out of a well, but is not created by the act of digging, similarly the soul manifests its intelligence when the layers of ignorance concealing it are removed; just as the water of the spring bubbles up when the super-incumbent layers of earth are removed by digging. In fact when the obscuring faults are destroyed, the innate qualities of the soul manifest themselves; they are not created, because they are the eternal attributes of the Jiva.

The text of the Brihadaranyaka Upanishad (III. 7. 22) says: —

He who dwells in Vijnana (knowledge, Jivatma), and within knowledge, whom knowledge does not know, whose body knowledge is, and who pulls (rules) knowledge within he is thy Self, the puller (ruler) within, the immortal.

This declares that the soul is knowledge, and not the knower. The apparent doubt raised by this Shruti is answered in the next Sutra.

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