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CHAPTER VII.
SECTION (B)
Examination of the Minīmsaka's Conception of the Sell".
COMMENTARY
The Author next proceeds to refute the Mimamsaka's Conception of the Soul :
TEXT (222).
OTHERS AGAIN HAVE DECLARED THE SOUL' TO BE OF THE NATURE
or Chaitanya. SENTIENCE, EXCLUSIVE AND INCLUSIVE IN CHARACTER ; -Tas Chaitanya (SENTIENCE) BEING THE
SAME AS Buddhi (INTELLIGENCE).- (222)
COMMENTARY.
Exclusive in character :- the states of Pleasure, Pain, etc. (wherein tlio Soul is perceived) are mutually exolusive; inclusive' in character, such character as 'Intelligence', 'Substance, and Being' are inclusive' or * comprehensive (inasmuch as they serve the purpose of comprehending' or including, not excluding); these two, "exclusion and inclusion form the character', -characteristic feature-of the Soul.-What is meant is that the followers of Jaimini declare the Soul' to be of the nature of *Sentience (Consciousness), and to be exclusive in the form of the states of Pleasure, Pain, etc., and 'inclusive or comprehensive in the form of
Being' and the rest. This Chaitanya, 'Sentience', is not anything different from Buddhi, Intelligence',-as held by the Sankhyas (according to whom Buddhi is Cosmic Intellect, & product of Primordial Matter, while Chaitanya belongs to the Spirit];-it is in fact Buddhi, 'Intelligence, itself. This is what is shown in the text-Sentience being the same as Intelligence; that is, it is only a form of Intelligence; the sense is that apart from Intelligence, no other form of 'Sentience' is recognised.-(222)
Question—"How is it possible for one and the same Soul to have the two mutually contradictory characters of being exclusive' and * inclusive "
The answer to this from the Sankhya point of view is as follows:
