Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

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Traverses on less trodden path...
Asanga, states that Alayavijñāna is seed of all phenomena, 6 It is that principle in which seeds of phenomenal existence are prezent. It is responsible for creating all the elements of the phenomenal world. All kinds of dualities such as subject and object and thought constructions are product of Alayavi jñana only.? It is the supporting ground of entire phenomenal world and thus, it is called as Aśraya, Asraya means that on which anything is dependent and in this case the Ala ya is the Aśraya on which hangs the working of the Vijnanas and consequently the birth of the whole universe. Influence of ignorance is so powerful that consciousness influenced by this illusion loses its equanimity. It becomes defiled. It becomes Alayavijñāna. That means, the first product of parinäma of defiled aspect of pure-Vijñana is the Alayavijnana. Vasubandhu calls it vipakavi jñāna. i.e., consciousness in which all the effects of past karmas are-stored. It is on account of Väsanas, the Alayavijnana projects various forms out of it, 8
Vasana is again a very important concept and its knowledge is indespensible to the understanding of the Alayavi jñana. Vāsanā is derived from the root "vas', meaning 'to dwell', 'to stay', or 'to perfume'. In the Vijñānavāda texts it is used in two seoses combined, that is in the sense of a perfuming energy that leaves its essence permanently behind in the things it has perfumed. Väsanā, therefore, is a kind of super-sensuous energy (i.e, acintya vēsunā parināma) mysteriously emanating from every thought, every-feeling, or every deed on has done or does, which lives latently in the store-house called Alayavijñānā.9 Because of these Vásanās (impressions) left in the Alaya, the ego, and the material world, the subject-object dualities are produced. In the process of world-evolution this Alayavijñāna manifests itself in two forms. First it takes the form of an individual subject or ago (Kliştamanovi jñāna) and then it manifests itself in the form of various mental states and the so called external objects. Alaya, manas, manovi jñāna and the five senses are the products of defiled aspect of consciousness only. All kinds of modifications are caused by Alayavijñāna only. 10 But Asauga, makes it very clear that, behind these modifications, is the Citta or Dharmadhatu or Tattva, which is the permanent back-ground of all these, eternal, unchapging and non-dual.11
6. Bijam alayavijñānam. MSA. XIX-49, commentary. 7, Svadbätuto dvayābhāsāh. MSA. XT-32. 8. Vipāko mananākhyaśca vijñāptiravişay asya ca. Taträlayākhyam vijñānam vipakah
sarvabijakam. Trimsikā -2. 9. Studies in the Lankāvatārasūtra-D. T. Suzuki, Routledge and Kegan Paul Ltd.,
London, 1975. P. 178. 10. Mahāyānasātrālankāra of Asanga-A study in Vijñānavāda Buddhism. Y. S. Shastri,
Indian Books Centre, New Delhi, 1989. P. 32. 11. MSA. VI-1.