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VIVEKACUDAMANI
149
This avyakta which is indicated by the words avidyā, etc., is the causal body of the (jiva) ātman. In the śāstras it is known as the kāraņa-śarīra.
Its special condition is spoken of as suşupti or dreamless sleep.
etasya in the sloka means kāransarirasya i.e., of the causal body which is also spoken of as avyakta.
The special character of the suşupti state (of dreamless sleep) is that in it the buddhi and the indriyas are completely dissolved, i.e., they do not function in that state. Thus the suşupti state is differentiated from jägrat state in which both the buddhi and the indriyas function and from the svapna (dream) state in which the buddhi alone functions.
vibhaktyavastha: differentiated state.
Though ajñāna is associated with all the states, the suşupti state has a special feature of its own in that the functioning of 'ajñāna is patent in the other two while it is latent in suşupti.
123 The meaning of the last quarter of the previous sloka is clarified with reference to experience.
सर्वप्रकारप्रमितिप्रशान्तिः
बीजात्मनाऽवस्थितिरेव बुद्धेः। सुषुप्तिरत्रास्य किल प्रतीतिः
किञ्चिन्नवेमोति जगत्प्रसिद्धः ॥ १२३ ॥ sarvaprakārapramitipraśāntih
bījātmanāvasthitireva buddheḥ 1 suşuptiratrāsya kila pratītiḥ
kiñcinna vedmīti jagatprasiddheḥ 11
(In suşupti) All pramāņas (sources of knowledge) are still. The buddhi remains only in the form of a seed. The test of this is the universal verdict: 'I did not know anything' (while asleep).
sarvaprakāra-pramiti-praśāntiḥ: praśantiḥ: prakarşeņa śāntih: absolute stillness or non-functioning. pramiteņ: of source of knowledge. sarvaprakāra: of all kinds including perception, inference, sabda, remembrance etc. In dreamless sleep all sources of knowledge are still. None of them functions. There is no knowing activity at that time.
