The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c8.s1.t3: 3. Proofs of the Immortality of the Soul
The System of the Vedânta according to Bâdarâyana's Brahma-Sûtras and Çankara's Commentary c8.s1.t3
- Language
- English
3. Proofs of the Immortality of the Soul
c8.s1.t3.1
“To this we reply: it is not true that the soul does not persist beyond the body; on the contrary its persistence beyond the body must be assumed because its Existence does not depend on the Existence (of the body). For if from the fact that the qualities of the Self persist as long as the body, the conclusion is drawn that they are qualities of the body, then also from the fact that they do not persist while the body persists must be concluded that they are not qualities of the body because they differ essentially from the qualities of the body. For what is a quality of the body, e.g., shape, etc., must persist as long as the body. Breath, motion, etc. on the other hand do not persist though the body does, namely in the state of death. Not only so but “the qualities of the body, as shape, etc., are perceived by others, but this is not so with the qualities of the Self, Spirit, Memory, etc.”
c8.s1.t3.2
“Further: it is true that from the existence of the body in a living state can be proved the existence of those [qualities of the Self], but from its non-existence the reverse cannot be proved; for there is always the possibility that whenever this body perishes the qualities of the Self persist by entering into another body; the opponents' opinion therefore is excluded by its being a mere hypothesis (saṃcaya).”
c8.s1.t3.3
“The opponent must further be asked how he imagines consciousness if he assumes its origin from the elements; for beyond the four elements the materialists of course admit nothing existing. If he says: consciousness is the perception of the elements and the products, consciousness has the latter as its objects and consequently cannot be a quality of them, for an activity directed towards one's own Self is a contradiction; for though fire is hot, it does not burn itself, and however skilled a dancer is, he cannot climb on his own shoulders; if consciousness is a quality of the elements and their products, the elements and their products cannot be objects of consciousness; for e.g. shapes cannot have their own shape or another as object, while on the other hand consciousness has as objects the elements and their products whether without or within the Self. As the existence of the elements and their products is concluded from the fact that they are perceived, so the conclusion must also be drawn that this perception is different from them [perception makes the material world known, not vice versa]; and the proper nature of perception is just what we call soul. Thus the independence of the soul from the body and its eternity follow from the unity of perception; and recollecting etc. is possible through the recognition in a different condition of a thing once perceived because the percipient is identical [with himself].”
c8.s1.t3.4
“Now if it be said that perception is a quality of the body because it persists as long as the body, the method of replying has already been indicated; perception continues as long “as the means e.g. the lamp, exists, and continues no longer “when it does not exist; but from this cannot be concluded “that perception is only a quality of the lamp; just in the “same way because perception continues as long as the body “exists and ceases when it ceases, it does not need to be a “quality of the body; for the body like the lamp serves only “as a means. Moreover the help of the body is not un- “conditionally necessary in perception, for while the body lies “motionless in sleep we perceive many things.—Therefore the “existence of a soul persisting beyond the body is indisputable” (p. 955--957).