PANCHADASI--- part 16

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E text source- www.celextel.org 81. They produce as an authority the Vedic text which says: Jiva is the hundredth part of the tip of a hair which has already been divided into a hundred parts.
82. The Digambaras hold that Atman is of medium size because it animates the body from head to foot. They too quote the Veda: ‘Atman, the conscious principle, pervades the body from the head to the tips of the nails’.
83. They state that Atman become subtle and enters into the finest capillaries, as the arms of a man slip into the sleeves of a coat.
84. They conclude that the Atman is of medium size but that it is capable of adapting itself to any size. It enlarges or diminishes its size to accommodate itself to the parts of the bodies into which it enters.
85. This view is not valid, because if the Atman has parts it must be perishable like a pot. In that case there will arise the two logical fallacies viz., the cause will not produce any effect and an effect will have homogeneous cause.
86. So the Atman is neither atomic nor of medium size, but is infinite, partless and like Akasa all-pervasive. This view accords with the Shruti.
87. Thus about the nature of the Atman there are many differences of opinion, whether it is unconscious, conscious, or a compound of the two.
88. The followers of Prabhakara and the logicians state that Atman is by nature unconscious; it is a substance like Akasa and consciousness is its attribute, as sound is an attribute of Akasa.
89. They state that not only consciousness, but also desire, aversion, effort, virtue, vice, pleasure and pain, and also the impressions are the attributes of the Atman.
90. According to them, Atman and the mind combine together due to the effects of previous actions and this combination produces the different properties. When the past Karma ceases to operate as cause, the Jiva goes into deep sleep and the properties too become latent.
91. The Atman possesses intelligence and is therefore called intelligent; it manifests intelligence in the form of desire, aversion and effort. As a doer it performs good and bad deeds and is, in consequence, the experiencer of pleasure and pain.
92. In this life, subject to action, Atman sometimes experiences happiness; so too, when it takes birth in other bodies, desire, etc., arise due to Karma.
93. They further hold that despite its all-pervasiveness Atman goes from birth to death. The whole ritual part of the Veda (Karma-kanda), they say, supports them.
94. The first of the sheaths, the bliss-sheath which persists in the state of deep sleep and which does not manifest consciousness fully, is taken as Atman by the followers of Prabhakara and some logicians. What they state to be the nature of the Self, is in fact, characteristic of the bliss-sheath.
95. The followers of Bhatta hold that consciousness is hidden in Atman and that its nature is both consciousness and unconsciousness. This is inferred from the fact of the remembrance of sound sleep by the awakened man.

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