आत्मा ह्याकाशवज्जीवैर्घटाकाशैरिवोदितः ।
घटादिवच्च संघातैर्जातावेतन्निदर्शनम् ॥ ३ ॥
ātmā hyākāśavajjīvairghaṭākāśairivoditaḥ |
ghaṭādivacca saṃghātairjātāvetannidarśanam || 3 ||
What is the topic we have to remember. Brahman is not karanam. That is the main point. For that, we have to prove that nothing is born of Brahman. If anything is born then it is karanam like fatherhood is dismissed by proving a person has no children. Supporting logic is that nothing is born of Brahman and so Brahman is not cause.
To show nothing is born he makes a particular approach. The whole creation can be divided into two. Expereincer, jivah cetana vastu or conscious being, and experienced objects, the bhogyam that is jagat which is acetanam. You cannot find any other thing. Acharya wants to show that nothing has come out of Brahman. This is done in two steps. He has to say no jiva came out of Brahman and no jadam has come out of Brahman and so nothing has come out. Jiva srishti nishedha and bhogya srishti nishedha. So no srishti. No karyam. No karanam. So Brahman is not a karanam.
This can be done either by logic or sruti pramana. Sruti has already done. Sruti says prapancopasamah and santam sivam advaitam. Neha nanasti kincana. If it is not enough then yukti also can be given. That is done by aacharya. In this karika jivasrishti nishedha is done.
The moment logic comes, an example plays an important role. Here an example is akasa, space. Svapna in the second chapter. Akasa is one changeless formless entity. When certain things or containers are born, like pot or room, with respect to that, akasa is given a special name like pot space. We talk of it as though it is a separate entity like doing namakranam and we begin to talk further about it like there is no space in the room or pot.
The limitation does not belong to space but to earth or floor or walls. But we talk as though space is limited like five-liter space. It is big and small. It is a sacred place. It is a dirty place. We give it individuality and plurality.
Many pot spaces. We want to increase the space by new methods like building wall cupboards. Attributes are also there. Birth and death also come. We say room space is gone. On inquiry, we find these are aberrations and erroneous thinking. There is only a big or small room, not space. This is called adhyasa, attributing the limitation etc. to space. Pot is called upadhi. Attributes of the upadhi are superimposed on akasa. So when the pot is born, pot space is born.
Acharya wants to say that the same thing has happened to jiva also. Originally there is only one Paramatma which all-pervading consciousness. Then there is the origination of the body and within this body, (like a pot) the Caitanya is available. That Paramatma Caitnayam which was before the birth of the body and now is given a new name called Jivatma. Just as akasa is not born, jivatma also is
never born.
The pot is born and the birth of the pot we are superimposing on ghata akasa and so the birth of the body is superimposed on atma the caitanyam. We say jivatma is born. That is also okay. But I am born - I say. What is my original nature? Paramtama. Now I am called jivatma.
Because there is a body surrounding me. When the body is gone, we say jivatma is gone. He is not gone. This will be discussed in few verses Atma, the Paramtma is like maha akasa. All-pervading space. Jivai uditah. This paramatma is born in the form of jivas (jivaih) exactly like pot space is born. Just as pot space is seemingly born. It is confusing. What about the body itself. Is it born out of Paramatma or not?
According to sastra, pancabhuta is born in what manner? Akasat vayuh etc. upto pot. What is the cause of pot? It is akasa. From akasa two things are born. Paramparaya ghata is born. Once it is born, ghata akasa also is born. In the same way from Paramatma alone, all bodies are born. And the very same param Brahman obtains within the body. When it obtains within the body we give new name jivatma. Acharya does not concentrate on the birth of the body. Here he is discussing only jivatma srishti. Upadhi srishti will be taken up later. He is hinting at the ghatasrishti.
Ghatadivacca + The very same lord is born in the form of sanghata or sariradvayam. That is in the form of upadhi. Like akasa is born in the form of pot. Akasa is both container and content. Jatih means creation. We will discuss only content. The container will be coming in the 10th karika. With reference to content, we find that even though it is crated we say, rally speaking it is not so and it is already there.
Akasa in pot is created. So too, even though we say jivatma the content is created, still really it is not created. So Paramatma is not the cause of jivatma. He did not create us. We are Paramatmas. Paramatma with the name jivatma is there. This is cid akasa. Atma is cid-akasa svarupah.
Summary
Ajati means Brahman is not a cause. The world is not there. Example of ghata-akasa was taken. Niravayavatvat, sukshmatvat, nir-akaratvat akasa is not a cause. Still, it seems to be born as pot space, etc. So too jivas seem to be born. Every living being appeared to be a conscious entity having birth and death. Why pot space is seemingly born. Because container pots are born and gone. This creates a misconception that content also is born and gone. So too body the container is born and gone and so the jiva caitaynaym also appears to be born and gone. Jatau etad nidarsanam. Ghatakasa is example for seeming birth of jiva. This example will be detailed in the following slokas upto the 9th sloka. 3-9 is jiva ajatih.
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