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II ADHYÂYA, 3 PÂDA, 53.
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organs, and as thus there is no limitative reason for any particular adrishta belonging to any particular soul, the doctrine is open to the same objection.—Well, but there are at work in every particular Self resolutions, &c., such as, 'I wish to obtain that result,' 'I wish to avoid that other result,' 'I am striving for that purpose,' 'I wish to act in that way,' &c. &c., and these may, we assume, define the relation of ownership in which particular Selfs stand to particular adrishtas.—This objection is negatived in the following Satra.
52. And this is also the case in resolutions, &c.
The objection pointed out before applies also to resolutions, &c., for they also are made through the nonparticular conjunction of the internal organ and the Self, in proximity to all Selfs. Hence they also cannot furnish a reason for limitation.
53. (Should it be said that distinction of pleasure, pain, &c., results) from (difference of) place; we say no, on account of the (Self's) being within (all things).
Here it might be objected that, although all Selfs are all-pervading, yet their conjunction with the internal organ which is seated in the body must take place in that part of each Self which is limited by the body; and that thus there may result from difference of locality a limitative distinction of resolutions, &c., of the adrishta, and of pleasure and pain.--This also, we reply, is not possible 'on account of the being within.' For, as being equally infinite, all Selfs are within all bodies. Thus the Vaiseshikas have no right whatever to assume any part of the Self to be limited by the body. And if they do assume such a part of the Self which in reality is without any parts, that part because merely assumptive will be incapable of limiting a real effect. Moreover, it is impossible to limit the body which originates in proximity to all (omnipresent) Selfs to one particular Self to the exclusion of all others. Moreover, on the doctrine of limitation due
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