Sambodhi 1983 Vol 12

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

Page 18

The Advaita and I-Sense
based on the 34319a of that state, the state of Suşuptı and it is due to the samskāra that one expresses," I had a sound sleep". So far as the post-sușupli negstive experience,—"I did not know any thing'' ( किञ्चिदवेदिषम् ) is concerned, it is based on the अज्ञानवृत्ति of the sound sleep (agra). Therefore, in Suşupti, the experience of "I-sense" is not possible, because of the dissolution of the Antahkarana into Ātman. Thus the experience of “I-sense" is possible, in the state of waking and dream, but not in Suşupti
With regard to the presence of Vịtti in Susupti, the following statement of Sadānanda deserves consideration : तदानीमेतावीश्वरप्राज्ञी चतन्यादीताभिरज्ञानवृत्तिभिरानन्दमनुभवत:
Vedāntasāra, 8 This statement of Sadānanda seems to be contradicted with his own while differentiating between the Nirvikalpaka and Suşupti, he further says :
ततश्चास्य सुषुप्तेश्चामेदशका न भवति । उभयत्र वृत्त्यभाने समानेऽपि तत् सद्भावासदभावमात्रणानयोभदोपपत्तेः। 1
Here the text अतिसूक्ष्माभिरशानवृत्तिभिः appears to be in contradiction with the prior statement which reads : अज्ञानवृत्तिभिः आनन्दमनुभवतः | A fine commentator of the Vedāntic thought, Jacob also noted this contradiction very carefully, when he said — "The statement here in text and cominentary as the non-existence of the Vrttı in sound sleep, seems to be in opposition to that in (section) eight, where it is said that Isvara and Prājña experience pleasure during sound sleep." In my opivion, the above contradiction does not seem to be proper on the ground that the text -“अतिसूक्ष्माभिरज्ञानतवृत्तिभिः '' indicates impression (संस्कारs) and this we understand by the expression 3 Aif: and thus there is no contradiction between the above two statements The question further arises that if in sound sleep, the Vștti is not there, how the experience gange 3161ey comes after sound sleep. Because the absence of Vrtti in sound sleep also proves the absence of Antahkarana, the enjoyer of pleasure and pain, which merges into Ātman. Here it can be mentioned that the pleasure felt after the Susupti in the expression “I had a sound sleep, is based on the impressions (984178) and again the pleasure is the outcome of the non-existence of pain in that state.
How the state of "I-sense" is experienced in the state of spiritual Vrtti Aham Brahmäsmi" further deserves our account. The problem is, how the nameless and formless Brahman can become the object of
I’ as it is expressed in the Mahāvākya "Aham Brahmasmi." It is to be further stated that the state of "Alam Brahmasmi” which indicates
1. Vedāntasära. 62