मरणे संभवे चैव गत्यागमनयोर् अपि ।
स्थितौ सर्वशरीरेषु आकाशेनाविलक्षणः ॥ ९ ॥maraṇe saṃbhave caiva gatyāgamanayor api |
sthitau sarvaśarīreṣu ākāśenāvilakṣaṇaḥ || 9 ||
Here acharya concludes the discussion that jivatma is not born. It is done through akasa example which is yukti pradhana. It started on 3rd karika and is concluded here. This example can be extended to more planes. Example was used for utpatti nishedha, nasa nishedha, nanatva nishedha, and you can add more to this like gati and agati.
When pot is moving it appears as though pot space also is moving. When you take pot from one place to another the content also moves. But not space if the pot is empty. Saying this possibility he concludes. The list of items in which example can be equated is death, birth, travel and return or coming back, and in the idea of existence in all bodies. A situation between birth and death or gati and agati. It is there in between. In all these ideas jivatma is not different or is comparable to pot space. That means pot space does not die and so too jiva. And so on. Punarapi maranam etc anyani samyati etc.
What travels is sukshma sariram. You take yourself as body then travel etc. If you take yourself as atma or caitanyam no such things. From whose angle do we have to ask if anyone asks such questions as jiva is born or not. The answer depends on the questioner.
sthitau sarvaśarīreṣu ākāśenāvilakṣaṇaḥ || 9 ||
Here acharya concludes the discussion that jivatma is not born. It is done through akasa example which is yukti pradhana. It started on 3rd karika and is concluded here. This example can be extended to more planes. Example was used for utpatti nishedha, nasa nishedha, nanatva nishedha, and you can add more to this like gati and agati.
When pot is moving it appears as though pot space also is moving. When you take pot from one place to another the content also moves. But not space if the pot is empty. Saying this possibility he concludes. The list of items in which example can be equated is death, birth, travel and return or coming back, and in the idea of existence in all bodies. A situation between birth and death or gati and agati. It is there in between. In all these ideas jivatma is not different or is comparable to pot space. That means pot space does not die and so too jiva. And so on. Punarapi maranam etc anyani samyati etc.
What travels is sukshma sariram. You take yourself as body then travel etc. If you take yourself as atma or caitanyam no such things. From whose angle do we have to ask if anyone asks such questions as jiva is born or not. The answer depends on the questioner.
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