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438
VEDÂNTA-SOTRAS.
nothing. Moreover, the theory of Nescience abiding within the individual soul is resorted to for the purpose of establishing a basis for the distinction of bondage and release, but it really is quite unable to effect this. For if by Release be understood the destruction of Nescience, it follows that when one soul attains Release and Nescience is thus destroyed, the other souls also will be released.But Nescience persists because other souls are not released !-Well then the one soul also is not released since Nescience is not destroyed !—But we assume a different Nescience for each soul; that soul whose Nescience is destroyed will be released, and that whose Nescience is not destroyed will remain in Bondage —You now argue on the assumption of a special avidyå for each soul. But what about the distinction of souls implied therein ? Is that distinction essential to the nature of the soul, or is it the figment of Nescience? The former alternative is excluded, as it is admitted that the soul essentially is pure, non-differenced intelligence; and because on that alternative the assumption of avidyå to account for the distinction of souls would be purposeless. On the latter alternative two subordinate alternatives arise-Does this avidyà which gives rise to the fictitious distinction of souls belong to Brahman? or to the individual souls ?-If you say 'to Brahman,' your view coincides with mine.-Well then, 'to the souls'.—But have you then quite forgotten that Nescience is assumed for the purpose of accounting for the distinction of souls ?—Let us then view the matter as follows—those several avidyas which are assumed for the purpose of establishing the distinction of souls bound and released, to those same avidyas the distinction of souls is due.-But here you reason in a manifest circle: the avidyas are established on the basis of the distinction of souls, and the distinction of souls is established when the avidyas are established. Nor does the argument of the seed and sprout apply to the present question. For in the case of seeds and plants each several secd gives rise to a different plant; while in the case under discussion you adopt the impossible procedure of establishing the
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