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VIVEKACUDAMANI
But then how does a person resume conscious activity on waking from dreamless sleep next day? The buddhi or antahkarana or manas (all are used synonymously here), is latent in dreamless sleep in the form of a seed, i.e. in the form of a samskāra which lies imbedded as ajñāna in the kāramātman, as causal ātman, not as kāryātman, the functioning ātman. This is indicated by 'eva' only That condition is called susupti. The absence of knowledge of all kinds in that condition is a fact of universal experience. For, the man who has awakened from such dreamless sleep has an apprehension of the form: "I did not know anything."
kila: indicates that this is well-known.
If there was any apprehension by the mind during dreamless sleep then, on waking from it there will be nothing corresponding to: "I did not know anything". The idea is that such an apprehension is not felt in wakefulness and in dream. In this matter of general experience, there can be no difference of opinion.
124
The explanation of the anātman for the purpose of distinguishing the ātman from the anātman is now brought to a close.
faq-TO-FATISEHITET:
सर्वे विकारा विषयाः सुखादयः। व्योमादिभूतान्यखिलं च विश्वम्
अव्यक्तपर्यन्तमिदं हनात्मा ॥१२४ ॥ dehendriya-prāņa-mano'hamādayah
sarve vikārā visyāssukhādayah vyomădibhūtānyakhilam ca viśvam avyaktaparyantamidam hyanātmā 11
The body, the sense organs, the breath, the mind, the sense of I (egoism, etc.), all forms of functions, the senseobjects, pleasure etc., the elements like the sky etc., the entire universe upto the Unmanifested—all these come under the category of the anātman.
In describing the anātman, the body, the sense organs, the prāņa, the ego, the varied functions of the manas, all gross objects, sense-objects like sound, touch, form, taste and smell, pleasure, pain, delusions and other mental feelings ending with fear, the elements beginning with sky and ending with the earth are all included. In fact this entire universe which is perceived upto avyakta,
