Book Title: Questions of King Milinda Part 02
Author(s): T W Rhys Davids
Publisher: Oxford


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Page 1046
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II ADHYAYA, 3 PÂDA, 18.
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tion (Here, Sir, thou hast landed me in utter bewilder. ment. Indeed I do not understand him, that when he has departed there is no more knowledge'), in the words, “I say nothing that is bewildering. Verily, beloved, that Self is imperishable and of an indestructible nature. But it enters into contact with the sense organs.'--Non-contradiction moreover of the general assertion (about everything being known through one) results only from the acknowledgment that Brahman is the individual soul. The difference of the attributes of both is also owing to the limiting 'adjuncts only. Moreover the words 'Speak on for the sake of final deliverance' (uttered by Ganaka with reference to the instruction he receives from Yågñavalkya about the vigñanaaaya atman) implicitly deny that the Self consisting of knowledge (i.e. the individual soul) possesses any of the attributes of transitory existence, and thus show it to be one with the highest Self.-From all this it follows that the individual soul does not either originate or undergo destruction.
18. For this very reason (the individual soul is) intelligent
Owing to the conflicting views of the philosophical schools there arises a doubt whether, as the followers of Kanada think, the soul is in itself non-intelligent, so that its intelligence is merely adventitious; or if, as the Sankhyas think, eternal intelligence constitutes its very nature.
The purvapakshin maintains that the intelligence of the Self is adventitious, and is produced by the conjunction of the Self with the mind (manas), just as, for instance, the quality of redness is produced in a jar by the conjunction of the jar. with fire. For if the soul were of eternal (essential) intelligence, it would remain intelligent in the states of deep sleep, swoon, and possession, while as a matter of fact, men when waking from sleep and so on declare in reply to questions addressed to them that they were not conscious of anything. Men in their ordinary state, on the other hand, are seen to be (actively) intelligent. Hence, as intelli
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