Sambodhi 1983 Vol 12

SR No.: 520762
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1983
Total Pages: 326
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 11 MB

Page 17

Ram Murti Sharma
through the mental states Thus Vidyaranya, in his Pañcadas nightly
Says
14
स्थिचिदाभासौ द्वावपि व्याप्तो घटम् ।
तत्राज्ञान घिया नश्येदाभासेन घट: स्फुरेत् ॥ Pañcadası, VII. 91.
come
into
(Both the intellect and the consciousness underlying it, contact with the jar. The Intellect destroys the ignorance and the underlying consciousness manifests the jar.)
So, now it becomes clear that it is due to of Vrtti that a person experiences the state of
Adhyasa and the process I-sense"
It is again to be pointed out that the state of "I sense" 15 expertenced in the waking and the dream state and also the state of spuitual mode "a fen" but its experience in Susupti and Mukti is to be further observed The state of I-sense in the waking and dream state is quite clear, because of the existence of Vriti in these states In the waking state, the objects exist materially, while, in the dream state, their existence is no moie. Now it is to be seen, if the experience of
I-sense" exists in Susupti or not. The post-susupti expression-anz. geare a fefeazafan" (I had a sound sleep, but I do not know any thing) seems to prove the experience of I-sensing, in the state of Susupti, because the post-sound sleep experience of happiness, can not be justi fied without admitting the state of I-sense' in Susupti. If the existence of 'I' is not admitted in Suşupti, then who cau be said as the experiencer of the happiness (). This makes evident to believe the experience of "I-sense" in Suşupti. But if it is not admitted, then the problem of the existence of 'I' in Susupti arises. It is very well understood that it is the Antahkarana, which expriences the pleasure and pain of the waking or the dream state and it is after the experience that the Antahkarana expresses, its I-sensing in various away, accordingly. But, while is Susupti, the Antaḥkarana is dissolved into Ajñana, which rests in Atman, there, in the absence of Antaḥkarana, how the I-sensing can be proved, in Susupti, without the modification of mind. As earlier stated, the process of Vṛtti is necessary for the experience of "1--sense". The same way, while in Susupti, the Antaḥkaiana is dissolved, into Ajñāna, there is no scope of Vrtti and thus the I-sensing is not possible at all and also the post Susupti experiences, like "I had a sound sleep" are disproved This antithesis cleats a problem for the Vedantin, who maintains the experience of "I-sense" The Vedantin, quitens the above querry by explaining that the expression I had a sound sleep' is