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BOOK II: THE PRINCIPLE OF KNOWLEDGE
335
own and other substance (respectively), he exhibits the distinction of own and other:
II.90. The classes of souls (jivas), earth-bodied, etc. and the mobile, are said to be other immobile like (anya) than the sessential nature of] soul, and the soul is also (essentially) other (anya) than they. (182)
The six classes of souls, earthen and so on, admitted with distinction of mobile and immobile, are, due to being (combined with) as being (only) unconsciousness, other than the soul, and the soul also, as being conscious, is other than they. Here, the six classes of souls are substance other than the self (atmanah): the self (atma) alone is own substance (sva-dravyam).
Now he discerns knowledge and non-knowledge of the distinction of own and other as occasioning the soul's activity in regard to own and other substance:
11.91. Whoso does not in this manner know the other (para) and the self, according to their characteristic natures, makes for himself through infatuation the conviction (of other being self and belonging to self, such as] “I am this," and "this is mine." (183)
Whoso does not in this manner, through the respectively invariable characteristic natures as conscious and unconscious, see the distinction of soul and matter as own and other, he only, and no other, has through infatuation the conviction of other substance being self and belonging to self, “I, am this” and “this is mine." Therefore what occasions the soul's activity in regard to other substance is merely the absence of clear distinction of its own and the other; and consequently (samarthyat) what occasions activity in regard to own substance is the negation thereof.
Now he describes what is the self's karman (act):
II.92. Working out its own inner nature, the self is indeed the agent of its owr. state; but of all states composed of material substance it is not the agent. (184)
The self is indeed agent of its own state; for that is its own property, since that must necessarily be effected by the self, as it possesses potentiality of so becoming. And, independently effecting this, it must necessarily be the agent thereof; and, being effected by the self, its own state, being that which it has to attain, must be result (karman, its accusative). Thus the karman of the self is its (the self's] own
