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VEDANTA-SUTRAS.
and the clause, 'The other one looks on without eating,' describing the condition of mere inactive presence. The two states described, viz. of mere presence on the one hand and of enjoyment on the other hand, show that the Lord and the individual soul are referred to. Now there is room for this statement which represents the Lord as separate from the individual soul, only if the passage about the abode of heaven and earth likewise refers to the Lord; for in that case only there exists a continuity of topic. On any other supposition the second passage would contain a statement about something not connected with the general topic, and would therefore be entirely uncalled for.-But, it may be objected, on your interpretation also the second passage makes an uncalled-for statement, viz. in so far as it represents the individual soul as separate from the Lord.Not so, we reply. It is nowhere the purpose of Scripture to make statements regarding the individual soul. From ordinary experience the individual soul, which in the different individual bodies is joined to the internal organs and other limiting adjuncts, is known to every one as agent and enjoyer, and we therefore must not assume that it is that which Scripture aims at setting forth. The Lord, on the other hand, about whom ordinary experience tells us nothing, is to be considered as the special topic of all scriptural passages, and we therefore cannot assume that any passage should refer to him merely casually1.
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If the individual soul were meant by the abode of heaven, earth, &c., the statement regarding Îsvara made in the passage about the two birds would be altogether abrupt, and on that ground objectionable. The same difficulty does not present itself with regard to the abrupt mention of the individual soul which is well known to everybody, and to which therefore casual allusions may be made. I subjoin Ânanda Giri's commentary on the entire passage: Gîvasyopadhyaikyenâvivakshitatvât tadgñâne pi sarvagñânasiddhes tasyâyatanatvâdyabhâve hetvantaram vâkyam ity âsankya sûtrena pariharati kutasketyâdinâ. Tad vyâkashte dyubhvâdîti. Nirdesam eva darsayati tayor iti. Vibhaktyartham âha tâbhyâm keti. Sthityesvarasyâdanâg gîvasamgrahe - pi katham îsvarasyaiva visvâyatanatvam tadâha yadîti. Îsvarasyâyanatvenâprakritatve gîvapri
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