puṃstvādivattvasya sato’bhivyaktiyogāt ..2.3.29..

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28. There is no objection in designating the soul, whoso essential nature is knowledge, as knower also, because the knowledge exists so long as the self exists, and this we observe also. — 246.

COMMENTARY

There is no fault in our reasoning if we assert the soul to be both knowledge as well as the knower. We perceive that the knowledge of the soul is co-eternal with the soul, and exists so long as the soul exists, namely, for ever. The soul verily exists from beginningless time to eternity, and such is also its knowledge. An illustration of this we observe in the case of the sun. The sun and its light are co-eternal, and the sun, though essentially luminous, is also the maker of illuminations, of others; it is both the light and the illuminator. And so long as the sun will exist, we can apply both these designations to it, and though the two are really identical, yet they appear as two, hence their different designations.

An objector may say, knowledge is an attribute of the soul, and is not eternal, because it does not exist in the state of deep sleep and it originates because there are objects of knowledge to produce it This is answered by the following Sutra:

SUTRA II. 3. 29.

पुंस्त्वादिवत्त्वस्य सतोऽभिव्यक्तियोगात्॥२.३.२९॥

puṃstvādivattvasya sato’bhivyaktiyogāt ..2.3.29..

… Pumstvadivat, like the virile power, like the power of procreation. …Tu, but. … Asya, its, namely, of knowledge. Satah, of the existing, … Abhivyaktiyogat, on account of manifestation.

29. But this knowledge always exists in the soul even in deep sleep (though in latency) like the procreative and other powers i» the child, and there is manifestation of it only in the waking state. — 247.

COMMENTARY

The word «but» is employed in order to set aside the objection above raised. The word «Na» is understood in this Sutra. It is not the case that in deep sleep knowledge does not exist, but it originates in the waking state. Why do we say so? Because this knowledge exists, though potentially, even in the state of dreamless sleep, and makes it manifestation only in the waking state. An illustration of this is seen in the case of virile power and others. They remain latent, in an infant, though those powers exist in the soul yet they are not apparent, it is only in youth that they manifest themselves. Similarly, the knowledge exists even in Sushupti, though it manifests itself in the Jagrata and Svapna. The scripture itself shows that there is such manifestation, and that knowledge does exist even in deep sleep. In the Brihadaranyaka Upanishad (IV, 3. 30) and the rest we find the following:

And when (it is said that) there (in the Sushupti) he does not know, yet he is knowing, though he does not know. For knowing is inseparable from the knower, because it cannot perish. Bat there is then no second, nothing else different from him that he could know.

This shows that knowledge exists even in Sushupti, but it does not manifest itself because there are no external objects to manifest it. Otherwise the Jiva itself could not exist in a state of deep sleep. It is the conjunction with the senses which is the exciting cause of knowledge and manifests it. Had knowledge not at all existed in the soul, it could never have manifested itself in the waking state, as when the virile power is not in a man, as in congenital eunuchs, it never manifests itself, even when such eunuchs attain youth. Therefore, it is established that Jiva is atomic in size, has knowledge for its essential nature, and that this attribute of knowledge is the eternal property of the soul.

Now the author refutes the view of the Sankhya philosophers who maintain the opposite doctrine, namely, that the knowledge of the soul is not eternal.

Purvapaksha: Now the Purvapakshin says, it is appropriate to assert that soul is mere knowledge and all-pervading. It is all-pervading because its effect is perceived everywhere. Had it been atomic it would not have perceived pleasure and pain in all parts of its body. Had it been of medium size, then it would be non-eternal, which is not accepted by any orthodox school of philosophers.

Siddhanta: The following Sutra sets forth the Siddhanta view:

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