ॐ गुरुपरमात्मने नमः
5.123.1
सुषुप्त्यवस्थायाः प्रथमदृष्टान्तः
दृष्टान्तः – कस्यचित् भूषणानि कूपे पतितानि। तद्रक्षणार्थं अपरः कूपे कूर्दते। तेन भूषणेषु लब्धेषु अलब्धेषु वा सत्सु प्रथमपुरुषः तज्ज्ञः। वाग्साधनं वागिन्द्रियं अग्निदेवतं जलविरोधे तिरोहितम्। अतः द्वितीयपुरुषः न वदति। यदा सः कूपात् उत्तरति वाग्साधनं देवतासहितं वागिन्द्रियं वर्तते। भूषणानि किं लब्धानि न वेति वक्तुं शक्नोति।
दार्ष्टान्तः – सुषुप्त्यवस्थायां सुखस्य अज्ञानस्य च सामान्यज्ञानं चेतनरूपस्य साक्षिणो भवति। विशेषज्ञानस्य साधनयोः इन्द्रियान्तःकरणयोः अभावे सुखस्य अज्ञानस्य वा विशेषज्ञानं नास्ति। पुरुषे सुप्तोत्थिते विशेषज्ञानस्य साधने इन्द्रान्तःकरणे भवतः। अतः सौषुप्तिकानुभवविषयस्य सुखस्य अज्ञानस्य च स्मृतिरूपं विशेषज्ञानं भवति।
First example of suṣupti
A person lost their ornaments in a well. To retrieve then, a second person jumped into it. The first person was watching unaware of whether or not the first person had found the ornaments. The means of speech is the sense organ of speech whose devatā is agni. It was covered by water which opposes it. Thus, the second person does not speak. When he comes out of the well, the means of speech – the organ of speech – is there along with the devatā. He is now able to declare whether or not he found the ornaments.
dārṣṭānta – In suṣupti, the sākṣi which is caitanya rūpa has sāmānya jñāna of sukha and ajñāna. The means of viśeṣa jñāna – the indriya and antaḥkaraṇa are not present, and thus there is no viśeṣa jñāna of sukha and ajñāna. When the person awakes, the means of viśeṣa jñāna – the indriya and antaḥkaraṇa – are both present. Thus, the viṣaya of the anubhava from suṣupti – sukha and ajñāna – are remembered and there is viśeṣa jñāna of them.
