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VIVEKACUDAMANI
flection of the atman in the antaḥkarana and there is no scope for saying 'I am blind'. Though there is such reflection in dream state, the antaḥkarana does not reside in the eye etc., by this reflection. In that state the gross sense-organs do not function. They simply melt away. Hence it is that in dream experience there is no reference to blindness etc. as in waking state.
106
Having thus shown that the entire external experience of the atman is to be traced to the antaḥkaraṇa, it is said that the agency of action, and pleasure and pain which are internal also belong to it.
अहंकारः स विज्ञेयः कर्ता भोक्ताभिमान्ययम् । acanfagoginianacenfanvergā 11 908 11
ahaṁkāraḥ sa vijñeyaḥ kartā bhoktābhimanyayam | sattvadigunayogenävasthātritayamaśnute ||
The ahaṁkāra is to be known as thinking of itself as the enjoyer by its conjunction with sattva and other qualities and as assuming the three states (of waking, dream and dreamless sleep).
123
Thus it is to be known that ahaṁkāra-the ego sense-is the anthakarana in which the cit or the atman is reflected. It then identifies itself with the body made up of the eyes etc. This antaḥkaraṇa considers itself as doer and as the enjoyer. This is effected by the prakṛti which is of the form of sattva, rajas and tamas. It acquires the three states of waking, dream and dreamless sleep by conjunction with those qualities. Waking state is the result of conjunction with the rajoguņa, dream state arises by conjunction with sattva-guna and dreamless sleep with tamas. Though in all states all the three qualities are present, in each of them one or the other predominates.
aśnute: prāpnoti: attains.
107
Having shown that agency and enjoyment too are the internal qualities of the antaḥkarana, it is said that same is the case with happiness and grief:
विषयाणामानुकूल्ये सुखी दुःखी विपर्यये ।
सुखं दुःखं च तध्दर्मः सदानन्दस्य नात्मनः ॥ १०७ ॥
