Sambodhi 1983 Vol 12

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

Page 13

Ram Murti Sharma
Secondly the problem is that if in the state of I-sense' does locally "I' acts as a sense like other outer senses. If it is so, is it (I) a sense in real sense. Nay, not so. IT' in the form of Antahkaian a, docs perceive itself and its modifications, vịttis directly, but it is not a sense. The senses are to convey about the objects. Thus the Antahkarana is not a media like the outer senses and so it is not a sense and so to say it, as the eleventh sense, is not proper. If it were a sense, it could not have direct perception as said above. It may further be emphasized that the Antahkarana is no called, because it is the seat of the function of the sense as distinct fioin the outer organ.
Thirdly, as far as the question of the substrate of '1-sense' is concerued, it is Antahkaiana, where the 'I-sense' exists It is because the I-sense' is dependent on the state of mind, the Vștti, which exists in Antahkarana, But as the Upadeśasāhasri says, this must be remembered that it is Ātman, who is the illuminator and it is also by means of the same that the internal organ is able to perceive. 1 Thus the power to reflect the objects and to become conscious of them does not exist originally in the internal organ, but is acquird by it with its relation to Atman. Why the Jiva, which has its nature as intelligence is not able to reflect the objects, is natural to querry. But it is to be noted here that being li nited due to its adjunct of Avidyā, it is not independently competent to reflect the objects, but through the internal organ. As the author of the Siddhantalesa says, the Jiva by its nature is not directly related to the objects, but through the Antah-Kaiana.
Fourthly, it is the power of Ajñāna which is the primary base of the state of “I-sense” But where does the Ajnana rest, is further to be known, because w.hile the pure cit is itself illuminated and real knowledge, it cannot be the substrate of the organs because both are opposit to each other. But the Avaitin solves the problem in his own way and says that there is no opposition in pure cit and Ajñāna and thus tlie opposition can be observed only, while the cit becomes opposit to the Ajñāna and distroys it only when it is reflected though the Vrtti. Originally, the Ajñāna rests in the pure cit and there is no contradiction or opposition as said above. In this regard, Vacaspati's opinion is diften rent who says that the Anjñāna does not rest on the pure cit, but on the Jiva. The author of 'Vivaranaprameya ieconciles the above view of Vacaspati and finds that Ajñāna may be regarded as resting on the individiual soul, in this respect that the abstruction of the pure cit is
1. Upadeśa Sähasri, XVIII, : 33-54, Taitt. Up. 11. 1.