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Chapter 2
Sankhya Yoga
24. It (the real constituent or the Jiva) cannot be cut, cannot be burnt. It can be neither wetted nor dried. It is eternal, all pervading. unchanging and immoveable. It is the same for ever.
Bhashya :- By denying indestructibility (of Jiva) in the present instance, possibility of such destruction in future is here indicated by the words अच्छेद्य. By showing the present instance the incapability of destruction (of Jiva) the future also is suggested. How is it incapable of destruction? By considering the essential constituent of Jiva as being eternal and all-pervading, reflecting those of the Lord. By the word स्थाणु- immoveable, any other common doubt is removed. (Similarly) by such words like नित्य: - the everlasting, सनातन: - eternal, सर्वागत: - all-pervading and such other attributes. Otherwise all these will be merely repetitive.Having once said that Jiva is the reflection of the Lord, the attributes once spoken but not repeated will not be considered as defect. Because of the capability of the attributes of the विम्ब (original) being evident in प्रतिबिम्ब (reflection), without any deviation.
By (Upanishadic) statements रूपं रूपं प्रतिरूपो बभूव in each and every form he creates reflection, or आभास एव च - like reflection, as it were, (in Brahmasutra) it is further established. There is no contradiction that Jiva is a fragment (अंश of the Lord). (In stating that Jiva) is fragment, because it is reflection, it is in that manner a fragment Reflection is but a fragment of the Complete, अंश has been used in both the senses. (For instance), Vishvamitra (Gadhi) has been said to be the fragment (of Indra).
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