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19. nanu svarupajnAna abhAvAth anAdhikAla prayuktha dhEhAthma bhrAnthi vasAnAm jeevAnam Athmasvarupam svaprakAsam ithi vachanam upalambha viruddham ithi.

 

It is highly improbable that the real nature of the self is present always to the jiva, as he is devoid of the knowledge of his real nature and also has beginningless delusion that he is the body.

 

Desika answers that

 

aDHishTAnapratheethih khalu ArOpasya upayujyathE

thasmAth svarupE bhODHEna bhrAnthih naiva viruDHyathE

 

The delusion arises out of the existence of a substratum and hence the illusory knowledge is not contradicting that of the reality.

 

When there is a delusion of snake in a rope, the rope is perceived but due to the non-cognition of the difference of it from the snake the delusion arises. Hence bhranthi or illusion can only result from the perception of a real thing which is mistaken for something unreal.Here also the real  nature of the self is perceived but not cognised due to the defect of avidhya. This gives rise to the illusion that self is the body.So the the real nature is present but not cognised and as this gives rise to the dhEhAthmabhrama it is not a self-contradiction at all. The concept of independence to the jiva is due to the non-cognition of the seshathva and other attributes because only the nature of self is presented which is misconstrued as something else but the attributes like seshathva, AdhEyathva etc. are not present.

 

 

20.EvamAthmanah jnAnasvarupathvE svayamprakAsathve cha susushupthAyAm api prakAsah prasjyEtha.

 

If the Athman is self-illumined it should be present even in deep sleep.

 

But it does not,  the usual experience being "I did not know anything" and this is confirmed by sruthi also, as the statement 'svam apeethO bhavathi' denotes only apyaya or dissolution.Hence the _expression_ that the self is of the nature of knowledge which is self -illuminating is only aupacharikam,mentioned in a  secondary sense.

 

In the passage referred to, the text is 'yathra Ethath purushah svapithi nAma sathA soumya thadhA sampannO bhavathi svayam apeetho bhavathi, (Chan.6-8-1) when a man sleeps he becomes united with Brahman and attains dissolution in his own nature.

 

Desika says that it is not aupacharikam but has direct meaning only.

 

jnAthrthvam jnAna rupathvam dhvayam sruthyaiva gamyathE

svarupam jnAyatE supthou vaisishtyam thu na buddhyathE

 

Sruthi shows proof for jiva being jnAnasvarupa, of the nature of knowledge as well as jnAna gunaka,having knowledge as an attribute. 'Esha hi dhrashtA sprshtA srOthA ghrAthA rasayithA  manthA boddhA karthA vijnAnAthma prushah, (Pras.4-9) this jiva is the seer,one who touches,listener,smeller,taster,thinker, feeler and doer. He is of the nature of knowledge.Thus the jiva has the attributive consciousness that cognises the sense impressions and also the essence of knowledge.Thus in sleep the nature of the self as knowledge alone is manifest and not the attributive consciousness.Hence he is not aware of himself as sleeping.The statement  "I did not know anything all this while ," shows the absence of objective experience while the statement "I did not know myself," denotes that the awareness of one's self as distinguished by the particular characterestics  is absent.The experience that "I slept well " is the proof of the presence of the natural state alone.Therefore there is no inconsistancy.

 

 

21.jeevasya jnAnasvarupathvE jnAthrthva vAdhAnAm cha aoupachAArikathvam nyAyyam. na khalu dharmabhoothajnAnasya jnAnasvarupasya jnAthrthvam upalabhAmahe.

 

Since the self is of the nature of knowledge, knowership is attributed to it only as aoupachArika, in secondary sense, since it is accepted that the dharmabhuthajnana has no jnAthrthva.

 

Desika replies to this as

 

upalambhasya sAmarthyAth sruthi thaAthparyathOpi cha

EkajAtheeyayOh dharma-dharmithvam kim na yujyathE

 

Through apprehension and through the purport of the scriptures the attribute and the attributed, dharma-dharmithvam, can apply to the same thing though the two belong to the same class.

 

For instance when one wakes up from sleep there are two kinds of cognition. One is that of having slept well in the form of  'sukhamaham asvApsam, I slept well,' and the other is the cognition ' EthAvantham kalam na kinchith aham ajnAsisham, I did not know anything all this while.' The former is of the nature of the self as knowledge and the latter denotes the absence of the dharamabhuthajnana in sleep. Thus both the dharmi and dharma aspects are denoted.The sruthi also declares the self as jnanasvrupa as well as possessing jnAthrthva.

 

Brahmasuthra also confirms this by 'jnO atha Eva' (BS.2-3-19) That is, this self knows objects and hence he is the knower. To raise the question that since the Self and the dharmabhuthajnAna are both knowledge how can one be the  possessor of  the attrbute,knower and the other the attribute knowledge, is nonsensical .says Desika.'EkajAtheeyasya dharma-dharmibhAvah na ghatathE ithi chOdhyah mandhapralApa Eva,' because it is found everywhere that between dharma and dharmi, attribute and the attributed, there is certain aspect similar to the class they belong to while they differ in other aspects. It is however established that there is no knowership attributed to the dharambhuthajnAna as it is only attributive and an attribute,dharma, cannot be independent of the attributed, dharmi just as the light of a gem, sun and a lamp has no existence of its own.

 

 

22. dhEhAdhivilakshaNathvena vibhakthasvaroopasya jeevasya karthavyAnthram na upalabhAmahe;

athah svarupAnubhanDHi varNAsramAdhirAhithyavedhinah purushAh kaTHamiva karmADHikAriNah bhavaishyanthi?

 

There is no karma for the jiva who is different from body etc. and therefore how can  those,  who know that they are the self which is beyond varNa or Asrama be fit for the karma enjoined in teh vedas?

 

 The reference here is to the slokas in Vishnupurana and Mahabharatha that declare the self as different from embodied beings.

 

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