nigṛhītasya manaso nirvikalpasya dhīmataḥ |
pracāraḥ sa tu vijñeyaḥ suṣupte'nyo na tatsamaḥ || 34 ||
So amaneebhavah is not destroying the mind. It will lead to suppression and oppression, and it is a lie covered by clothes and papers. It is by knowing the adhishthanam that is atma. In that grahya grahaka bhedam is not there. Then how is atma known? Atma is self-revealing. Mind itself is revealed by atma. It is akalpakam. If so, then the following question arises. What is the difference between jnani and sleeper, because in both grahya and grahaka are resolved? In sleep, all has amanee-bahvah. So what is the difference between the amaneebahvah of jnani and that of a sleeper?
This amaneebhava topic will continue till the 39th sloka. In self-knowledge, there is no triputi, we said. When triputi is resolved, atma is self-evident. Then one may think that it means self-knowledge is very simple. It requires the resolution of triputi. It is taking place daily in sleep. I have no identification with the mind, and so the knower is not functioning, and so no pramana operation, and so the external world is not there. So no triputi.
Acharya says ajena ajam + Self reveals by itself. So we should say a sleeping person is an enlightened person, and the mind is enlightened. He makes a difference between a person in whom tirputi is resolved by sleep and another in whom it is resolved by jnanam. Both are advaitins. The answer will be this. In sleep, it is only in an unmanifest condition. The problem is not solved. It is only temporarily resting. It is like this. Suppose a problem is there, and we take a sleeping pill we take and sleep. When we wake up, the problem comes again. So the problem was in a dormant state.
Here also advaita jnanam has not come in sleep, and had it come, the problem should have been resolved permanently, and waking up, I should have no problem. So ajnanam is very much there. Triputi is very much there. In the case of a jnani, he has falsified for good. Therefore, waking, he will not have any problem.
Therefore, triputi and samsara are very much there in sleep but in an unmanifest condition. In the case of Jnani, he has falsified for good, and this is the difference. Dhimatah manasah pracarah vijneyuah + One should clearly understand manasah pracarah, the way of mind, the nature of mind of a wise person. Pracarah means lit movement. Here is the way of nature. When we use the word amnaeebahva with respect to a wise person, we have to clearly understand. What kind of mind is it?
Nigrihitasya - which is disciplined. It means atma jnana discipline. Due to that nigraha or jnanam mind has become nirvikalpa. Mind which is free from vikalpa or divisions. The division is triputi of pramatru, etc or the bheda of grahya and grahaka. Here, Acharya uses that bheda. Why no bheda of grahya and grahaka? When we say jnani’s mind does not have this behda, it does not mean his mind does not see the world. His mind will see it more clearly. His mind will have sabdakara vritti, etc. How do you say nirvikalpasya manasah. Because he has the jnanam that the world is nothing but name and form. Grahyam is nothing but name and form. Sthula prapancah is Brahman plus mithya name and form.
Grahakam, mind is also another name and form, and it is sukhsma prapancah. With this awareness, he transacts or perceives, and so even though vyavaharika vikalpa is there. Paramarhtika vikalpa is not there. He will see vikalpa and say it is not there. He need not close his eyes, etc. Not in samashi. Pasyan + Nirvikalpatvam is not caused by sleep or samadhi, but it is wisdom caused. When I go to sleep or samadhi, I do not have this jnanam that grahyam and grahakam are mithya, and so there is a temporary nirvikalpa avastha. It does not solve the problem, as it is temporary. This state will go away when I am out of it. Vyutthitah or prabuddhah. Where can the mind go?
Therefore, Guadapada says that a wise person’s advice is not experience-based but knowledge-based. It is despite dvaitam. Ajnani’s advice is experience-based. So sah vijneyah. Amaneebahvah of a jnani must be clearly understood.
Na tat samah sushupte.+ It is not the same as what is happening in sleep or samadhi. Tat means dhimatah amaneebhavasya samah. It is anyah. Totally different. The difference he tells in the Next sloka.
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