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Traverses on less trodden path...
account of ignorance), in the following manner : First of all, owing to the influence of powerful illusion or ignorance it manifests itself as Alayavijñāna -a store-house of creative consciousness. It is the first product of pariņāma, out of pure consciousness which is also known as seed of all phenomena, 50 This store-house of consciousness projects various forms out of it. Because of various impressions (Vasana) left in the Alaya, the ego and the material world, the subject and the object are produded, 81 Alaya Vijñāna is defiled aspect of pure consciousness only. 32 Purification of Citta or consciousness is nothing but becoming free from subject-object dualiiy, created by Alayavijñāna and stopping activity of Alayavijñāna.58 Once this is achieved illusion affecurg pure consciousness fetens out automatically and illusion is no more required to be assumed as an explanatory factor of appearances of our rtality After realisation of reality not only ignorance or illusion is dissipated, but all products of illusion such as subject-object duality, relativity, limitations etc., are also wholly exterminated along with their sustaining appearances. The moment reality is realised, there is neither this illusion nor any appearances, any more.
We have seen that lusion must be accepted, however illusory in its ultimate nature, as explanatory factor of all the appearances of the phenomenal world. Apart from this explanatory nature, it can claim no existence or reality whatsoever. That is why it is held to be both beginningless and terminable. Its origin is not traccable. It is thus called begionipgless. It is beginningless but it can be destroyed by enlightenment or realisation of pure-consciousness. It cannot be said toat what is without beginning is without end as well. The example of seed and tree relation will make this idea very clear. The seed is produced from the tree and ibis tree is from the seed; it is thus not possible to trace out their origin or begioning. But tree or seed can be completely destroyed by some outer causes such as fire, etc. Likewise, ignorance can be destroyed by fire like knowledge of pure consciousness.
It is very important to note that no Vijñānavādin has given a proper answer to the very subtle questions such as why is this ignorance? How is it that non-dual pure consciousness affected by illusion, becomes impure, 8and phenomenalısed ? The why of illusion or ignorance nobody can explain as much as the why of suchness or reality. Suppose 30. Bijam alayavijñānam--MSA-XIX 49-Com. 31. Tatrālayākhyam vijñānam vipakaḥ sarva bijakam-Trimsika-2; Vijñāpitimätratāsid dhi
ed. Svami Mahesvarananda, Pub : Gitadhrmakaryalaya, Varanasi, 1962. 32. MSA-XIX. 51. 33. Bijaparāvrtteh ityalayavijñānaparavrttitah. Padarthadeha nirbhasanam vijñānam
parāvýttirapásravo dbátuh Vimuktiḥ. MSA-XI. 44 Com. 34. Matam ca cittan praktiprabhāsvaram sada tadāgantukadoşadūşitam. MSA-XIII. 18,
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