संघाताः स्वप्नवत्सर्वे आत्ममायाविसर्जिताः ।
आधिक्ये सर्वसाम्ये वा नोपपत्तिर्हि विद्यते ॥ १० ॥saṃghātāḥ svapnavatsarve ātmamāyāvisarjitāḥ |
ādhikye sarvasāmye vā nopapattirhi vidyate || 10 ||
We said jiva is never born of paramatma. The birth belongs to only sariram. Sarirams birth we falsely attribute to paramatma, the caitanyam. Now purvapakshi says it is wonderful. I accept it.
But still you are in problem. You have said in your own words, sarirams are born. I want to refute ajati vada. You wanted to establish nothing is born. Now you accept that sariram is born of paramatma. Ghata akasa is not born but ghata is born. So paramatma is karanam not for jivas but of bodies. So your ajativada is wrong. Upto 9th verse Acharya logically negated the jiva utpatti by taking the example of space. It was concluded in 9th sloka.
Throughout these discussions the aim of acharya is to show that advaitam alone was, is and will be. That means advaitam has never become dvaitam. That means creation has never come out of Brahman. That means neither jiva has come out of Brahman nor jagat has come out of Brahman. So Brahman is ajati. Instead of using the word advaitam which never becomes dvaitam, an un beocming advaitam, acharya uses ajati. So every negation of utpatti establishes ajatih and advaitam. So this chapter is called advaita
prakaranam. Like the election speech.
One might talk any number of things and through out there is only one goal, therefore vote for me. So too advaitam is tatparyam here. Having negated jivautpatti, Acharya makes a little diversion here. Sanghatas svapnavat sarve atmamaya visarjitah adhikye sarvasamye va nopapattirhi vidyate
In the previous discussion acharya said jiva is not born with the help of ghata-akasa example. In that example, he showed that ghata akasa is not really born. It is only seemingly born. Really speaking what is born is only pot. What do we mistake. When the pot is born we falsely attribute the birth of the pot to the pot space.
In the same way jivatma also is also nothing but caitanyam which is unborn and identical with paramatma caitanyam which is birhtless. Why do we say jivatma is born?
Acharya said just as pot is born here also a body is born and we falsely attribute the birth of the container body to the content jivatma. This is the essence of the previous discussion.
Now the purvapakshi argues - I accept your statement that ghata akasa is not born. Do you accept the birth of pot? Yes. Then I accept jivatma is not born like paramatma but like pot body is born. It means you are accepting the birth of container the body. Body is matter. So caitanyam may not be born but matter the acetana vastu is born. So jiva is ajati okay and jivatma utpatti you can do nishedha but sarira utpatti you cannot negate. Anatma the matter represents the whole world which is matter only and so you have to accept jagat utpatti. Suppose acharya agrees to the rival’s argument, then the problem will be ajati vada is in trouble. Ajati vada is : nothing is born out of Brahman.
Advaitam is also in trouble. Sarirams will cause dvaitam. So we have to negate sarira utpatti also, jagat utpatti. 10th sloka negates sarira utpatti or jagat utpatti. How do you say bodies are not born. Caitnayam is not born - it is okay. It is difficult to investigate that. So we accept it. But how can you say bodies are not born. We see solidly with our eyes.
Sarve sanghatah + Sanghata is sariram. Sukshma and sthula. All sarirams of all beings. All types - result of punya karma like deva sariram or papa karma like asura sariram. All of them.
Atmamaya-visarjitah - are created. How? By the maya power of atma. By the magic of maya.
Atma kalpayati svamayaya - we saw. Atma alone becomes the seeming duality with the help of maya. When Gaudapada uses the word maya - it means as though born. It is apparently projected.
Maya we use when something seems to happen and it is not logically accountable. Sarpa is unreal for others but it is real at the time of delusion. It is as though real. Sweating is there. From such experience we use the word maya. At the cosmic level also it happens. In this atma is seemingly divided.
Then we may wonder how do you say it is apparent or seeming? I experience it tangibly. Mike I see is not projection. I touch and feel it. It has a function. Svapnavat. It is exactly like dream. In dream everything is nothing but a thought. Dream tiger etc. are mere thoughts. No such substance called tiger. At the moment of sleep, when I am identified with karana sariram, the dream tiger is real. I run away when it chases me. So at the moment of delusion things appear to be real. So too the creation of body is also apparent projection. No substance called body or jagat. So paramatma alone is appearing as bodies. There is no matter at all for vedantins. Consciousness alone exists.
Consciousness plus name and form appears as matter. That is why scientists when they go deeper into matter it is disappearing. World into 108 elements, then all of them into molecules and then to atom to particles to waves of energy. Now they say the type of matter you see depends on the attitude the observer has.
The observer’s attitude influences the observed matter. If you look upon as wave then matter behaves as wave. What you wants to see is there.
How do you account for the inferiority and superiority of bodies. Adhikye + some may be superior. Like the body of sankaracharya. There may be another candala body. All of them are nothing but matter meaning mayikam. Sarva samye va. Adhikya is superiority.
Sarvasamya is same. Or the bodies may be inferior - you may add. Upapattih is not there. You have no reason to establish srishti.
Srishti of what? Srishti of bodies. In one sloka jagat srishti is negated. More elaborate discussion will come in the fourth chapter. Satkarya and asatkarya will come there. So the conclusion is no srishti of any kind. So ajati vada is correct.
Acharya said just as pot is born here also a body is born and we falsely attribute the birth of the container body to the content jivatma. This is the essence of the previous discussion.
Now the purvapakshi argues - I accept your statement that ghata akasa is not born. Do you accept the birth of pot? Yes. Then I accept jivatma is not born like paramatma but like pot body is born. It means you are accepting the birth of container the body. Body is matter. So caitanyam may not be born but matter the acetana vastu is born. So jiva is ajati okay and jivatma utpatti you can do nishedha but sarira utpatti you cannot negate. Anatma the matter represents the whole world which is matter only and so you have to accept jagat utpatti. Suppose acharya agrees to the rival’s argument, then the problem will be ajati vada is in trouble. Ajati vada is : nothing is born out of Brahman.
Advaitam is also in trouble. Sarirams will cause dvaitam. So we have to negate sarira utpatti also, jagat utpatti. 10th sloka negates sarira utpatti or jagat utpatti. How do you say bodies are not born. Caitnayam is not born - it is okay. It is difficult to investigate that. So we accept it. But how can you say bodies are not born. We see solidly with our eyes.
Sarve sanghatah + Sanghata is sariram. Sukshma and sthula. All sarirams of all beings. All types - result of punya karma like deva sariram or papa karma like asura sariram. All of them.
Atmamaya-visarjitah - are created. How? By the maya power of atma. By the magic of maya.
Atma kalpayati svamayaya - we saw. Atma alone becomes the seeming duality with the help of maya. When Gaudapada uses the word maya - it means as though born. It is apparently projected.
Maya we use when something seems to happen and it is not logically accountable. Sarpa is unreal for others but it is real at the time of delusion. It is as though real. Sweating is there. From such experience we use the word maya. At the cosmic level also it happens. In this atma is seemingly divided.
Then we may wonder how do you say it is apparent or seeming? I experience it tangibly. Mike I see is not projection. I touch and feel it. It has a function. Svapnavat. It is exactly like dream. In dream everything is nothing but a thought. Dream tiger etc. are mere thoughts. No such substance called tiger. At the moment of sleep, when I am identified with karana sariram, the dream tiger is real. I run away when it chases me. So at the moment of delusion things appear to be real. So too the creation of body is also apparent projection. No substance called body or jagat. So paramatma alone is appearing as bodies. There is no matter at all for vedantins. Consciousness alone exists.
Consciousness plus name and form appears as matter. That is why scientists when they go deeper into matter it is disappearing. World into 108 elements, then all of them into molecules and then to atom to particles to waves of energy. Now they say the type of matter you see depends on the attitude the observer has.
The observer’s attitude influences the observed matter. If you look upon as wave then matter behaves as wave. What you wants to see is there.
How do you account for the inferiority and superiority of bodies. Adhikye + some may be superior. Like the body of sankaracharya. There may be another candala body. All of them are nothing but matter meaning mayikam. Sarva samye va. Adhikya is superiority.
Sarvasamya is same. Or the bodies may be inferior - you may add. Upapattih is not there. You have no reason to establish srishti.
Srishti of what? Srishti of bodies. In one sloka jagat srishti is negated. More elaborate discussion will come in the fourth chapter. Satkarya and asatkarya will come there. So the conclusion is no srishti of any kind. So ajati vada is correct.
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