Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 6

यथैकस्मिन्घाटाकाशे रजोधूमादिभिर्युते ।
न सर्वे संप्रयुज्यन्ते तद्वज्जीवाः सुखादिभिः ॥ ५ ॥

yathaikasmiṅghāṭākāśe rajodhūmādibhiryute |
na sarve saṃprayujyante tadvajjīvāḥ sukhādibhiḥ || 5 ||

There is only one Paramatma caitanyam and jivatmas are not really born. They appear to be born and they appear to be different from paramatma. Really speaking all the so called jivatmas are none other than one paramatma. Kshetrajnam capi + Know jivatma to be paramatma obtaining in many kshetras.

If there is only one paramatma in all bodies, meaning all jivatmas are identical and are none other than paramatma, then all jivatmas should feel equal sukham and duhkham. If one jivatma feels sorrow all should feel sorrow. So too with sukham. Each jiva has different characteristics so jivatmas are different, they say. Many philosophers say. Each have its own papa and punya and karma. Every jivatma has to purify themselves.

Acharya says this is foolish. He extends the example. Suppose in one pot you kept a beautiful fragrant object. The fragrance spreads the ghatakasa and when you put your nose inside the whole place within is fragrant. Akasa is one you know. The pot space is identical with total space. One space alone is there in different pots. Suppose I argue since pot space is smelling fragrant here, in all pots there must be fragrance. No. Another pot space may stink. I cannot conclude that one space is fragrant and another is foul smelling. So one may have dust smell etc. and they are not there in other pots even though space is one. So too there is punya papa in one jivatma which is not there in others. Sukha duhkha of one jivatma is not experienced in other jivatmas. One is crying for death while another is celebrating a birth. Also one goes to console a duhkhi and becomes duhkhi also.

Just as in one pot space which is associated with, (yuta means associated,) dust smoke etc. not all pot spaces do not get associated with same dust and smoke. In the same way jivah are not associated with same pleasure and pain if one jiva is associated with particular pleasure and pain even though atma caitanyam is one indivisible whole. Just because sukham and duhkham are many and varied you cannot say jivatmas are many. Like akasa is not many and varied.

Why does this happen? That one pot space when polluted all pot spaces are not polluted when space is one. When one pot space is polluted iti we say, that itself is wrong. If one pot space is polluted then you can talk about of pollution of other pot spaces. This pot space itself is not polluted. Pollution belongs to the pot and not pot space. Foul smell belongs to air or vayu. Pot may be polluted. Vayu within the pot may be smelling. But pot space is never polluted. The pollution of the pot and air we superimpose or transfer to pot space. In another pot there is fragrant agarbatti. That pot and that air is fragrant. The fragrance of pot and air are again superimposed on that pot space. The sting and fragrance belongs to the container and content is free from both fragrance and stink. So every jivatma is ever pure.

Jivatma has no punyam or papam or sancita or prarabdha. Every jivatma is paramatma. Na punyam na papam… cidananda rupah sivoham. No event takes place in me or for me. I have no autobiography. All biographies are for dirty containers, sthula and sukhsma sarirams. This sariram has its own sancita agami and that sariram has its own sancita and agami. So if this pot space is polluted then you can argue how come that pot space is not polluted. We do not accept that this pot space is polluted So too if I am duhkhi or papi then you can ask why all are not equally duhkhi or papi when all are equal. Who said I am papi. No body is papi. Everyone is cidananda rupah.

Where is jivatma is born? We have explanation also like prarabdha and so on for birth. It is all for beginners. We say we have to end janma. Where is beginning in order to end? Ending the cycle is to understand that this cycle has never begun. Na nirodho. I have no cycle.