at [if we once admit an internal ruler in addition to the individual
soul] we are driven to assume again another and another ruler ad
infinitum; we reply that this is not the case, as actually there is no
other ruler (but the highest Self[150]). The objection would be valid
only in the case of a difference of rulers actually existing.--For all
these reasons, the internal ruler is no other but the highest Self.

19. And (the internal ruler is) not that which the Sm/ri/ti assumes,
(viz. the pradhana,) on account of the statement of qualities not
belonging to it.

Good so far, a Sa@nkhya opponent resumes. The attributes, however, of
not being seen, &c., belong also to the pradhana assumed by the
Sa@nkhya-sm/ri/ti, which is acknowledged to be devoid of form and other
sensible qualities. For their Sm/ri/ti says, 'Undiscoverable,
unknowable, as if wholly in sleep' (Manu I, 5). To this pradhana also
the attribute of rulership belongs, as it is the cause of all effects.
Therefore the internal ruler may be understood to denote the pradhana.
The pradhana has, indeed, been set aside already by the Sutra I, 1, 5,
but we bring it forward again, because we find that attributes belonging
to it, such as not being seen and the like, are mentioned in Scripture.

To this argumentation the Sutrakara replies that the word 'internal
ruler' cannot denote the pradhana, because qualities not belonging to
the latter are stated. For, although the pradhana may be spoken of as
not being seen, &c, it cannot be spoken of as seeing, since the
Sa@nkhyas admit it to be non-intelligent. But the scriptural passage
which forms the complement to the passage about the internal ruler
(B/ri/. Up. III, 7, 23) says expressly, 'Unseen but seeing, unheard but
hearing, unperceived but perceiving, unknown but knowing.'--And Selfhood
also cannot belong to the pradhana.

Well, then, if the term 'internal ruler' cannot be admitted to denote
the pradhana, because the latter is neither a Self nor seeing; let us
suppose it to denote the embodied (individual) soul, which is
intelligent, and therefore hears, sees, perceives, knows; which is
internal (pratya/nk/), and therefore of the nature of Self; and which is
immortal, because it is able to enjoy the fruits of its good and evil
actions. It is, moreover, a settled matter that the attributes of not
being seen, &c., belong to the embodied soul, because the agent of an
action, such as seeing, cannot at the same time be th