nityopalabdhyanupalabdhiprasaṅgo’nyataraniyamo vā’nyathā ..2.3.30..

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SUTRA II. 3. 30.

नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो वाऽन्यथा॥२.३.३०॥

nityopalabdhyanupalabdhiprasaṅgo’nyataraniyamo vā’nyathā ..2.3.30..

… Nitya, always, permanent, … Upalabdhi, perception, consciousness. … Anupalabdhi, non-perception, non-consciousness. Prasangah, result, consequence. … Anyatara, otherwise, either of the two. … Niyamah, restrictive rule. Va, or. … Anyatha, otherwise, namely, if the soul were mere knowledge and omnipresent.

30. Otherwise there would be permanent consciousness or permanent unconsciousness, or else a restriction with regard to one or the other. — 248.

COMMENTARY

If the view be maintained that the soul is mere knowledge and omnipresent, then would result the undesirable consequence that it would be either always conscious, or always non-conscious. Not only this, there would be a restriction or prohibition with regard to one or the other. The sense is this. It is a well-known fact, that there are consciousness and non-consciousness. Of these two states, if the cause were a soul which was omnipresent, and mere knowledge; then these two states would be perceived simultaneously and always, by all people. If such a soul be the cause of consciousness only (but not of unconsciousness), then no one nowhere would ever be unconscious. If the soul be the cause of non-consciousness, then no one nowhere would ever be conscious. We cannot say that consciousness and unconsciousness depend upon sense organs, and the soul is conscious when it is in contact with the sense organs; and it is unconscious when there is no such contact For according to your theory, the soul being omnipresent is always in contact with sense organs. Moreover, in this theory all souls being omnipresent, are in contact with all bodies, and therefore should experience pleasure and pain everywhere. This Sutra also indirectly refutes the view, that the particular experiences which a particular soul undergoes are the results of its past Karma and its Adrishta, which Adrishta depends upon the particular thoughts and desires entertained by that soul. The objection raised in this Sutra applies to systems cognate to the Sankhya. In our system the soul being atomic is separate for every other separate body, and so our theory is not open to this objection. Though it is atomic, it can work in all places, in succession, not simultaneously; and hence the objection based on the souls being omnipresent does not apply to this theory. The atomic soul perceives the pleasure and pain, by the pervasion of its attribute, as has already been mentioned in Sutra II., 3. 24.

Note: The Sankhya theory is that souls are many, separate for every body, but every soul is omnipresent and pure knowledge.

The Sankhya Sutra, VI., 36, declares that Pradhana is all-pervading, and VI., 45 that the souls are many. And Sutra, VI., 59, declares that the soul is all-pervading.

Adhikarana XIV — The Jiva is an agent

Now the author considers the following text of the Taittiriya Upanishad (II., 5. 1):

Vijnana performs the sacrifice, it performs all sacred acts. All Devas of the senses attend upon Vijnana as the great, as the oldest. If a man knows Vijnana as the great, and if he does not swerve from it, he leaves all evils behind in the body, and attains all his wishes.

Doubt: Now arises the following doubt: Is the soul, described in the above text by the word «Vijnana», an agent? It apparently is, for the text says «Vijnana or soul performs nil sacrifices», and all the Devas of the senses are attendant upon Vijnana. But, says the Purvapakshin, the soul is not an agent, because we have the following text to the contrary (Kath., II., 18):

The Soul is not born, it dies not; it sprang from nothing, nothing sprang from it. The ancient is unborn, eternal, everlasting, he is not killed, though the body is killed.

This text of the Katha Upanishad declares that the soul is not an agent, but that Prakriti is the agent. The Gita also says to the same effect (III., 27):

All actions are wrought by the qualities of nature only. The self, deluded by egoism thinketh: «I am the doer».

So also Gita, XIII., 20:

Matter is called the cause of the generation of causes and effects, Spirit is called the cause oi the enjoyment of pleasure and pain.

Therefore we have the following:

Purvapaksha: The soul is not an agent, Prakriti is the agent. By realizing the truth one comes to know that she is the true agent, while one wrongly attributes to himself the idea of agency. The soul is merely the enjoyer of the fruit of action, and not an agent.

Siddhanta: To this Purvapaksha the answer is given by the following Sutra which declares that the soul is an agent.

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