शिवज्ञानबोध (मेय्कण्डार - शैव सिद्धान्त का आधारभूत दार्शनिक सूत्र ग्रन्थ)

THIRD SUTRA. 41
sight (Anavamala) may be permanently cured. But the defec-
tive eye sight could not be cured by the Sun however powerful
it may shine, and it shines ever before and after the eye sight is
cured. And yet at no moment could you compare the light of
the eye to the light of the sun, the one is the dispeller of dark-
ness and the other is subject to darkness inherently. Sri Pan-
chatchara is synonymous with Pranava. See further treatment
of the subject in the subsequent chapters. Cf. Thayumanaver.
“ ஐந்துபுலன் ஐம்பூதம் கரணமாதி
அடுத்தகுண மத்தனையும் அல்லை அல்லை
இந்த உடல் அறிவு அறியாமையு நீ யல்லை
யாதொன்று பற்றினதன் இயல்பாய் நின்று
பந்தமறும் பளிங்கனைய சித்து நீ யுன்
பக்குவங் கண்டறிவிக்கும் பான்மையேம் யாம்.”
2. This is an argument gathered from a habit of speech to
pro ve that the Soul is different from the body as against the
Theyanma Vadis. The different forms of speech I and mine
involve a difference between the non-Ego (body) and the Ego
and asserts the separate existence of the Ego. Such usages as
‘ I am the body ’; ‘ I am the leg or arm,’ &c., are not in existence.
3. This argument is, against regarding the soul as identi-
cal with the five external senses. Each sense stands apart and
cannot feel a different class of sensations. So the Soul can
neither be one nor all of them. Even when the sensations are
experienced, there is simply the feeling present and no thought
of any such feeling. The eye sees no doubt, but it does not
think that it sees. This is of course the distinction between
subjective thought and objective feeling. The objective feeling
or object is not the subject mind or Atma.
4. This argument is against the view that Sukshuma Sarira
is itself the Atma. That it is not so is proved by the fact of the Soul
passing in the waking state into the Sthula Sarira remembering
its experiences in sleep and remembering them not clearly even.