Sambodhi 1983 Vol 12

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

Page 16

The Advaita and I-Sense
Therefore, there is no neressity of accepting the Vyāvahārika sattā as such In this way, the I-scnsc also is a phenomenal reality which is negaied as soon as the night knowledge is acquired. This point, we will take into account, while dealing with the state of “I-sense" in Mukti.
It is to be suther taken into account that the state of "T-sense" is based on the concept of Vrtu, the mode or the modification of mind.) As a matter of fact, 11 is the characteristic of oui object of consciousness that it cannot reveal itself apait from being manifested as an object of cit through a mental state, the Vrtti. Therefore, although the Vedānta takes all objects as more impositional, yet their experience is possible thi ougli specific sense contact aud a particular mental state, the Vitti As the Vedanta-paribhīsā propounds, the Výtti is the modification of mind, the Antahkarana is the pure consciousness which makes the basis and essence for the appearance of all the objects and also the consciousness wliicli manifests through the various mental states Thus the puie-consciousness is the basis to the whole phenomena and it also interprets the objects by ils cflection througli thc vrtti Thus it is to be understood that though the meanil oigan is said to shed ils lustie on the objects and to reflect them, it is actually the Ātman that reflects in 11. Here the Vedāntic view is similar to Samkhya which accepts that Buddhi and Manas die all themsilvers unintelligent and they derive the power of intelligence fiom their prekinuty to Puluşa. In Vedānta, the Ātman has taken the place of Puusa In fact, Ātman is tiie illuminator and by calls of it, thic Antahkarana becomes the perceiver of all the objects Thus it is through the inental state that the state of "I sense" is experienced. As caulicu stated, Ātman is the ulti mate consciousness and all pervading. But the determinate knowledge presupposes the modification of the pure and ultimate consciousness into Pramāts caitanya (a subject wlio knows). Pannāna caittanya (the process of knowledge), vrtti (the modification of internal organ) and the Visaya caitanya (the consciousness dctermined by the object cognized) The Antahkarana undergoes changes, when it comes into contact of the objects. Thus the modification which reveals an object is called Vịtti. As matter of fact, nothing is within the reach of it tattva, the light of reality, but it is on account of the view of Avidyā, that an object is not perceived by it and it is the Vrtti which is able to remove the obscuring veil and it is through the process of Vịtti that the objects are perceived as such But it is nerdless to say that the self-illumined cit is the base of the phenonusna is well as the interpicle by a reflection 1. 31=7:770789 gonfia afe: !
Vedanta-parıbhāsā I.