90 Notes on Gaudapäda-Karika उत्पत्ति of देहसंघात; when the देहसंघात disappears, जीव also disappears, being merged in the Atman. (5) The objector says:-- If there is only one Atman, how is it that Devadatta and Yajñadatta do not suffer alike? If Devadatta dies, Yajñadatta also ought to die at the same time! There must be therefore many Jivas, all different from one another. The Siddhantin's answer is:- When there is one घटाकाश full of smoke, we do not find all घटs or घटाकाशs covered with smoke ( because the smoke is concerned with one particular उपाधि ), similarly the सुख, दुःख etc. of one जीव do not affect other जीवs. यथा त्वाकाशस्या- विद्याध्यारोपितरजोधtममलत्यादिदोषवस्त्रं तथात्मनोऽविद्याध्यारोपितबुद्ध्याद्युपाधिकृत सुख- दुःखादिदोषवत्त्वे बन्धमोक्षादयो व्यावहारिका न विरुध्यन्ते ! ... तस्मादात्मभेदपरि- कल्पना तथैव तार्किकैः क्रियत इति । ( Sankara ). (6) Even though आकाश is one, we talk of घटाकाश, पटाकाश, करकाकाश etc. The रूप ( form), कार्य ( purpose served ), समाख्या ( name of the आकाश as covered by घट, पट, करक etc. are different no doubt, but these do not affect the आकाश at all. The आकाशभेद is due to the उपाधिभेद. Similarly the सुख, दुःख etc. of the जीवs become different on account of the देहोपाधिs. (7) The भेदs, घटाकाश, पटाकाश etc. cannot be real. A real भेद is either a विकार ( or परिणाम, the रुचक ornament is a विकार of gold; घट is a बिकार of मृत्तिका; फेन, बुदबुद etc. are विकार of water ) or an अवयव ( कपाल is an अवयव of घट, a शाखा is an अवयव of a tree ). But घटाकाश, पटाकाश have no independent existence as apart from आकाश, and do not affect in any way the आकाश. वाचारम्भणं विकारः , says the Chandogya (VI. 3.5). विकार is explained as. सतत्वतोऽन्यथा प्रथा विकार इत्युदीरितः । ( Vedantasara). (8) बाल-Child, an ignorant person. Sankara in his Bhāsya on Brahmasātra 1. I-1 says अप्रत्यक्षेऽपि ह्याकाशे बालास्तलमलिनतामध्यस्यन्ति, which appears to be an echo of the first half of this Karika. अबुद्धानां is equal to बालानाम् . वृद्धानां at any rate here, cannot refer to the Bauddhas as they do not believe in आत्मन्. The मलिनत्व etc. is really superimposed on the गगन by the ignorant who do not realise its real nature; similarly all विकारs associated with Arman by the ignorant are merely अध्यसित and have no real existence. देहोपाधिजीव- भेदकृतो जन्ममरणादिव्यवहार: ... न ह्यूवरदेशस्तृवत्प्राण्यध्यारोपितोदकफेनतरङ्गादि मांस्तथा नामावधारोपित्तक्लेशादिमलैर्मलिनो भवतीत्यर्थः ( Sankara ).
