यावदात्मभावित्वाच्च न दोषः, तद्दर्शनात् ॥ ३० ॥
yāvadātmabhāvitvācca na doṣaḥ, taddarśanāt || 30 ||
yāvat-ātmabhāvitvāt—So long as the sould (in its relative aspect) exists; ca—and; na doṣaḥ—there is no defect; taddarśanāt—because it is so ssen (in the scriptures).
30. And there is no defect (in what has been said in the previous Sutra), (as the conjunction of the soul with the intellect exists) so long as the soul (in its relative aspect) exists: because it is so seen (in the scriptures).
An objection might be raised against what has been said in the previous Sutra that since the conjunction of the soul and the intellect, which are different entities, must necessarily come to an end some time, the soul, when so disjoined from the Buddhi, will either cease to exist altogether or at least cease to be a Samsarin (individualized). This Sutra replies: There can be no such defect in the argument of the previous Sutra, for this connection with the intellect lasts so long as the soul’s state of Samsara is not destroyed by the realization of supreme Knowledge. How is this known? It is known from the declaration of the scriptures that even at death this connection is not severed. “This infinite entity that is identified with the intellect …. Assuming the likeness of the intellect it moves between the two worlds, it thinks, as it were, it moves, as it were,” (Brih. 4. 3. 7). The terms “thinks, as it were”, “moves, as it were” also mean that the self does not think and move on its own account, but only through its association with the intellect.