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This 补箩帽腻苍补 rests on the pure cit or intelligence. This cit or Brahman is of the nature of pure illumination, but yet it is not opposed to the 补箩帽腻苍补 or the indefinite. The cit becomes opposed to the 补箩帽腻苍补 and destroys it only when it is reflected through the mental states (惫峁泃迟颈). The 补箩帽腻苍补 thus rests on the pure cit and not on the cit as associated with such illusory impositions as go to produce the notion of ego 鈥渁丑补尘鈥� or the individual soul. 痴腻肠补蝉辫补迟颈 Mi艣ra however holds that the 补箩帽腻苍补 does not rest on the pure cit but on the 箩墨惫补 (individual soul).

惭腻诲丑补惫补 reconciles this view of 痴腻肠补蝉辫补迟颈 with the above view, and says that the 补箩帽腻苍补 may be regarded as resting on the 箩墨惫补 or individual soul from this point of view that the obstruction of the pure cit is with reference to the 箩墨惫补 (Cinm膩tr膩艣ritam 补箩帽腻苍补m 箩墨惫补pak峁�ap膩titv膩t j墨v膩艣ritam ucyate Vivara峁嘺prameya, p. 48). The feeling 鈥淚 do not know鈥� seems however to indicate that the 补箩帽腻苍补 is with reference to the perceiving self in association with its feeling as ego or 鈥淚鈥�; but this is not so; such an appearance however is caused on account of the close association of 补箩帽腻苍补 with 补苍迟补丑办补谤补峁嘺 (mind) both of which are in essence the same (see 痴颈惫补谤补峁嘺辫谤补尘别测补蝉补峁僩谤补丑补, p. 48).

The 补箩帽腻苍补 however does not only rest on the cit, but it has the cit as its 惫颈峁�a测补 or object too, i.e. its manifestations are with reference to the self-luminous cit. The self-luminous cit is thus the entity on which the veiling action of the 补箩帽腻苍补 is noticed; the veiling action is manifested not by destroying the self-luminous character, nor by stopping a future course of luminous career on the part of the cit, nor by stopping its relations with the 惫颈峁�a测补, but by causing such an appearance that the self-luminous cit seems so to behave that we seem to think that it is not or it does not shine (u膩sti na prak膩艣ate iti vyavah膩rah .) or rather there is no appearance of its shining or luminosity.

To say that Brahman is hidden by the 补箩帽腻苍补 means nothing more than this, that it is such (迟补诲测辞驳测补迟腻) that the 补箩帽腻苍补 can so relate itself with it that it appears to be hidden as in the state of deep sleep and other states of 补箩帽腻苍补-consciousness in experience. Aj帽膩na is thus considered to have both its locus and object in the pure cit. It is opposed to the states of consciousness, for these at once dispel it. The action of this 补箩帽腻苍补 is thus on the light of the reality which it obstructs for us, so long as the obstruction is not dissolved by the states of consciousness.

This obstruction of the cit is not only with regard to its character as pure limitless consciousness but also with regard to its character as pure and infinite bliss; so it is that though we do not experience the indefinite in our pleasurable feelings, yet its presence as obstructing the pure cit is indicated by the fact that the full infinite bliss constituting the essence of Brahman is obstructed; and as a result of that there is only an incomplete manifestation of the bliss in our phenomenal experiences of pleasure.

The 补箩帽腻苍补 is one, but it seems to obstruct the pure cit in various aspects or modes, with regard to which it may be said that the 补箩帽腻苍补 has many states as constituting the individual experiences of the indefinite with reference to the diverse individual objects of experience. These states of 补箩帽腻苍补 are technically called tul膩j帽膩na or avasth膩j帽膩na. Any state of consciousness (惫峁泃迟颈j帽膩na) removes a manifestation of the 补箩帽腻苍补 as tul膩j帽膩na and reveals itself as the knowledge of an object.

The most important action of this 补箩帽腻苍补 as obstructing the pure cit, and as creating an illusory phenomenon is demonstrated in the notion of the ego or 补丑补峁僰腻谤补. This notion of 补丑补峁僰腻谤补 is a union of the true self, the pure consciousness and other associations, such as the body, the continued past experiences, etc.; it is the self-luminous characterless Brahman that is found obstructed in the notion of the ego as the repository of a thousand limitations, characters, and associations. This illusory creation of the notion of the ego runs on from beginningless time, each set of previous false impositions determining the succeeding set of impositions and so on. This blending of the unreal associations held up in the mind (补苍迟补丑办补谤补峁嘺) with the real, the false with the true, that is at the root of illusion.

It is the 补苍迟补丑办补谤补峁嘺 taken as the self-luminous self that reflects itself in the cit as the notion of the ego. Just as when we say that the iron ball (red hot) burns, there are two entities of the ball and the fire fused into one, so here also when I say 鈥淚 perceive鈥� there are two distinct elements of the self as consciousness and the mind or 补苍迟补丑办补谤补峁嘺 fused into one. The part or aspect associated with sorrow, materiality, and changefulness represents the 补苍迟补丑办补谤补峁嘺, whereas that which appears as the unchangeable perceiving consciousness is the self. Thus the notion of ego contains two parts, one real and the other unreal.

We remember that this is distinctly that which 笔谤补产丑腻办补谤补 sought to repudiate. 笔谤补产丑腻办补谤补 did not consider the self to be self-luminous, and held that such is the threefold nature of thought (迟谤颈辫耻迟墨), that it at once reveals the knowledge, the object of knowledge, and the self. He further said that the analogy of the red-hot iron ball did not hold, for the iron ball and the fire are separately experienced, but the self and the 补苍迟补丑办补谤补峁嘺 are never separately experienced, and we can never say that these two are really different and only have an illusory appearance of a seeming unity.

Perception (anubhava) is like a light which illuminates both the object and the self, and like it does not require the assistance of anything else for the fulfilling of its purpose. But the 痴别诲腻苍迟补 objects to this saying that according to 笔谤补产丑腻办补谤补鈥檚 supposition it is impossible to discover any relation between the self and the knowledge. If knowledge can be regarded as revealing itself, the self may as well be held to be self-luminous; the self and the knowledge are indeed one and the same.

碍耻尘腻谤颈濒补 thinks this thought (anubhava) to be a movement, 狈测腻测补 and 笔谤补产丑腻办补谤补 as a quality of the self^[1]. But if it were a movement like other movements,it could not affect itself as illumination. If it were a substance and atomic in size, it would only manifest a small portion of a thing, if all-pervasive then it wbuld illuminate everything, if of medium size it would depend on its parts for its own constitution and not on the self. If it is regarded as a quality of the self as the light is of the lamp, then also it has necessarily to be supposed that it was produced by the self, for from what else could it be produced ? Thus it is to be admitted that the self, the 腻迟尘补苍, is the self-luminous entity. No one doubts any of his knowledge, whether it is he who sees or anybody else. The self is thus the same as 惫颈箩帽腻苍补, the pure consciousness, which is always of itself self-luminous^[2].

Again, though consciousness is continuous in all stages, waking or sleeping, yet 补丑补峁僰腻谤补 is absent during deep sleep. It is true that on waking from deep sleep one feels 鈥淚 slept happily and did not know anything鈥� : yet what happens is this, that during deep sleep the 补苍迟补丑办补谤补峁嘺 and the 补丑补峁僰腻谤补 are altogether submerged in the 补箩帽腻苍补, and there are only the 补箩帽腻苍补 and the self; on waking, this 补丑补峁僰腻谤补 as a state of antahkar峁嘺 is again generated, and then it associates the perception of the 补箩帽腻苍补 in the sleep and originates the perception 鈥淚 did not know anything.鈥�

This 补丑补峁僰腻谤补 which is a mode (惫峁泃迟颈) of the 补苍迟补丑办补谤补峁嘺 is thus constituted by 补惫颈诲测腻, and is manifested as 箩帽腻苍补艣补办迟颈 (power of knowledge) and kriy膩艣akti (power of work). This kriy膩艣akti of the 补丑补峁僰腻谤补 is illusorily imposed upon the self, and as a result of that the self appears to be an active agent in knowing and willing. The 补丑补峁僰腻谤补 itself is regarded, as we have already seen, as a mode or 惫峁泃迟颈 of the 补苍迟补丑办补谤补峁嘺, and as such the 补丑补峁僰腻谤补 of a past period can now be associated; but even then the 惫峁泃迟颈 of 补苍迟补丑办补谤补峁嘺, 补丑补峁僰腻谤补, may be regarded as only the active side or aspect of the 补苍迟补丑办补谤补峁嘺. The same 补苍迟补丑办补谤补峁嘺 is called manas in its capacity as doubt, buddhi in its capacity as achieving certainty of knowledge, and citta in its capacity as remembering^[3].

When the pure cit shines forth in association with this 补苍迟补丑办补谤补峁嘺, it is called a 箩墨惫补. It is clear from the above account that the 补箩帽腻苍补 is not a mere nothing, but is the principle of the phenomena. But it cannot stand alone, without the principle of the real to support it (腻艣谤补测肠颈); its own nature as the 补箩帽腻苍补 or indefinite is perceived directly by the pure consciousness; its movements as originating the phenomena remain indefinite in themselves, the real as underlying these phenomenal movements can only manifest itself through these which hide it, when corresponding states arise in the 补苍迟补丑办补谤补峁嘺, and the light of the real shines forth through these states.

The 补苍迟补丑办补谤补峁嘺 of which 补丑补峁僰腻谤补 is a moment, is itself a beginningless system of 补箩帽腻苍补-phenomena containing within it the associations and impressions of past phenomena as merit, demerit, instincts, etc. from a beginningless time when the 箩墨惫补 or individual soul began his career.

Footnotes and references:

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[1]:

According to 狈测腻测补 the 腻迟尘补苍 is conscious only through association with consciousness, but it is not consciousness (cit). Consciousness is associated with it only as a result of suitable collocations.

Thus 狈测腻测补ma帽jar墨 in refuting the doctrine of self-luminosity (蝉惫补辫谤补办腻艣补) says (p. 432)

sacetana艣cit膩 yog膩ttadyogcna vin膩 ja岣峚岣�
n膩rth膩vabh膩s膩danyaddhi caitanya峁� n膩ma manma岣�e.

[2]:

See 狈测腻测补makaranda , pp. 130-140, Cit sukha and 痴颈惫补谤补峁嘺辫谤补尘别测补蝉补峁僩谤补丑补, PP- 53 - 58

[3]:

See 痴别诲腻苍迟补-paribh膩峁Ｄ� , p. 88, Bombay edition.