Sambodhi 1983 Vol 12

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 12

THE ADVAITA AND I-SENSE
Ram
Murti Sharma
The Advaita as it means is the philosophy inainly based on the tenet of ultimate reality, which is self illumined pure being, consciousness and the supreme bliss All else experienced apart from Brahman, 18 anālman and therefore urcal. Nevertheless at tie empirical level, the states like 'I see' are experienced, which indicate the state of l-sense. Before the state of 'l-sense' is adjudicated, it would be disirable to consider the following points :
What is the state of 1-sense (31097179) and how it distinguishes from 'T (287) I-hood 373-171) and the ego (318317)
In what sense, it is 'I-sense' Is it really a sense ? If not, why it is called as I-sense ?
(ili)
Where does the state of I-sense exist ? in Atman, or Anätman or the internal organ (37771970) ?
(iv)
What is the force behind the state of experience of 'I-sense' and how does it function ?
Now let us opine it one by one :
Firstly, the state of I-sense (EATHT) is based on the Ātman lunited by Ajñāna and it is in relation to various types of perception like I see' or 'I do not see' Thus where the Ajñāna exists without any perception, it is 'T', but I', thc egoistic feeling is there which is based on last impressions, the Samskāras, but there is no sensing like I see or 'I do not see' and in this state of T it is merely 'T' The feeling of 'I' is called J-hood (Ahamtā). The Ahamkāra includes activity and therefore it is different from 'I' l-hood and also l-sense, because in these states, tlie activity is not there. The cason is that action involves another thing which is possible only with Aliamkāla and not I-sense' which is the state of sensing or experiencing and not activity. It may be mentioned here that the Vedānta does not admit any activity in Ātman. Further, the Ahamkāia, is a mode of Antahkarana. The state of 'I-sense', is the combination of 'I' and perception. Sambodhi Vol XII-2