saṃghātaparārthatvāt triguṇādiviparyayād adhiṣṭhānāt |
puruṣo 'sti bhoktṛbhāvāt kaivalyārthaṃ pravṛtteśca ||
The Spirit exists, since composite (objects) are meant for another; since it is the reverse of that which has the three Attributes and the rest; since there must be control; since there must he someone who enjoys; and since there is activity for release.
It had been pointed out that the release is obtained by the discriminative knowledge of the Manifest, the Unmanifest and the Knower. So, after (the knowledge of) the Manifest, the Unmanifest has been known (to exist) by five reasons (verse 15). Like the Unmanifest the Spirit also is subtle. Now, its existence is proved by inference. The Spirit exists. How? — Since composite objects are meant for another. It is inferred that the composition of Mahat and the rest is meant for the Spirit, because, it ( i.e., composition) is unconscious like a bed. For example. a bed-is composed of gātrotpalaka, a foot-stool, a covering cloth of cotton and a pillow; it serves another person’s purpose and not its own. The different parts, viz., gātrotpalaka, etc., of the bed cannot serve any mutual purpose. So, it is inferred that there is a man who sleeps on the bed,—for whom this bed is meant. So, this body, a composite of five gross elements, is meant for another. There exists the Spirit for whom this enjoyable body is born; the body which is a composite of Mahat and the rest. Hence also, the Spirit exists:—since it is the rerverse of that which has the three Attributes, viz., “possessed of the three Attributes, non-discriminated, objective, etc.,” mentioned in the previous verse,—the reverse of this. Because. it was said: “the Spirit is similar and dissimilar to that.” Since there must be control. As here, a chariot, united to horses capable of leaping, galloping and running, functions only when controlled by a charioteer, so does the body function on account of the control of the Spirit. As it is said in the Ṣaṣṭitantra—“The Nature functions when controlled by the Spirit.” Hence, the Spirit exists.—Since there must be someone who enjoys. For example, we infer that there must be an enjoyer of mixed food flavoured with the six flavours, viz., sweet, sour, salt, pungent, bitter and astringent; similarly, because the mergent Mahat and the rest are not enjoyers, (we infer) that the Spirit exists,—for whose enjoyment this body is. Hence, also (the Spirit exists), since there is activity for release. Kaivalya is the abstraction of kevala (alone); the activity for this purpose; from this activity for its own release, it is inferred that the Spirit exists. For, everybody, learned or otherwise, desires for the cessation of the cycle of his births and deaths. For these reasons there exists the Spirit apart from the body.