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II ADHYAYA, 3 PÂDA, 31.
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when going to another world, is not separated from the buddhi, &c. For if we ask whereby it does remain the same, the answer, based on proximity1, is 'by means of the buddhi.'-Further, such modes of expression, as if thinking,' 'as if moving,' lead us to the same conclusion; for they mean that the Self does not think and move on its own account, but thinks as it were and moves as it were, because the buddhi to which it is joined really moves and thinks. Moreover, the connexion of the Self with the buddhi, its limiting adjunct, depends on wrong knowledge, and wrong knowledge cannot cease except through perfect knowledge; hence as long as there does not rise the cognition of Brahman being the universal Self, so long the connexion of the soul with the buddhi and its other limiting adjuncts does not come to an end. Thus scripture also says, 'I know that great person of sunlike lustre beyond the darkness. A man who knows him passes over death; there is no other path to go' (Sve. Up. III, 8).
But, an objection is raised, in the states of deep sleep and retractation (pralaya) no connexion of the Self with the buddhi can be acknowledged, since scripture declares that 'then he becomes united with the True, he is gone to his own' (Kh. Up. VI, 8, 1), and as then all modifications have avowedly passed away. How then can it be said that the connexion with the buddhi exists as long as the Self? To this objection the following Sûtra replies.
31. On account of the appropriateness of the manifestation of that (connexion) which exists (potentially); like virile power.
As in ordinary life virile power and so on, existing potentially only in young children, and being then looked upon as non-existing, become manifest at the time of puberty-and do not originate at that time from previous non-existence, because in that case they might originate in eunuchs also; so the connexion of the soul with the
1 I.e. on the proximity of terms clearly indicating the buddhi, viz. vigilâna-mayah prâneshu.
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