PANCHADASI--- part 17

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E text source- 96. ‘I became unconscious and slept’, such feeling expresses the memory of that inert state which he actually experienced. But this remembrance of unconsciousness in deep sleep would not be possible unless there were at the same time a conscious element.
97. The Bhattas say that the Shruti declares; ‘In sleep neither the seer nor seeing is absent’. Therefore the nature of Atman is both luminous and dark, like that of a fire-fly.
98. The Sankhyas, who separate Purusha and Prakriti, reject the possibility of both consciousness and unconsciousness being the nature of Atman. According to them the Atman is without parts and must be of the nature of consciousness only.
99. Unconsciousness is the nature of Prakriti (the primordial substance) which is ever-changing and composed of three modes, Sattva, Rajas and Tamas. The Prakriti functions for experience and release of the Atman.
100. Though Purusha is non-contactible and pure, he is said to be subject to bondage and release because of a confusion between the natures of Prakriti and Purusha. The Sankhyas, like the earlier Naiyayikas, postulate a plurality of Selves and explain how different individuals have different destinies to fulfil in this life. The release of the individual Purusha is due to his knowledge of his real nature.
101. They quote the Shruti which says that Prakriti, the undifferentiated matter, which is unmanifested, is not the same as Mahat, the differentiated matter and that the Spirit is unattached and pure.
102. The Yogis postulate the existence of Ishvara. Prakriti functions owing to the proximity of consciousness and Ishvara is the controller of Prakriti. He is quite distinct from and superior to the Jivas, says the Shruti.
103. The Shruti declares that Ishvara is the Lord of Jivas and also of Prakriti. He controls the Gunas too. In the Aranyaka part of the Shruti He is respectfully called the Inner Controller.
104. Here too there are many philosophers who by their arguments maintain different views about Ishvara. They quote suitable texts from the Shruti and interpret them according to their light.
105. According to Patanjali, Ishvara is a Special Purusha free from miseries, actions, birth and death, enjoyment and suffering and the latent impressions; Ishvara, like Jiva, is non-attached and conscious.
106. As person with a special nature, Ishvara rules the universe. Without His rulership there would be no one to regulate bondage and release.
107. The Shruti declares that Nature functions in fear of Ishvara. He is the ruler though unattached. The rulership is appropriately vested in Ishvara, who is not affected by sufferings, works and so forth.
108. It is a fact that the Jivas, too, are not affected by sufferings etc., as they too are unattached; but when they fail to comprehend their real nature, they imagine that they are affected by sufferings, works and so forth.
109. The logicians deny the controlling power to Ishvara, because He is detached. They invest Him with the qualities of eternal knowledge, effort and desire.
110. They say that owing to His possessing these three qualities Ishvara is the Lord of the universe. In support they quote the Shruti verse: ‘He has true desires and resolves’.

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