Page:A History of Indian Philosophy Vol 1.djvu/492

47 6 The Sailka1a School 0/ Vedanta [CH. any modification in being within the jug or within the room. In reality it is all-pervasive and is neither limited (avachinna) within the jug or the room, but is yet conceived as being limited by the jug or by the room. So long as the jug remains, the akasa limited within it will remain as separate from the akasa limited within the room. Of the Vedantists who accept the reflection analogy the fol- lowers of N fsirphasrama think that when the pure cit is reflected in the maya, ISvara is phenomenally produced, and when in the avidya the individual or jlva. Sarvajfiatma however does not distinguish between the maya and the avidya, and thinks that when the cit is reflected in the avidya in its total aspect as cause, we get Isvara, and when reflected in the antal).karat:Ja-a product of the avidya-we have jlva or individual soul. Jlva or individual means the self in association with the ego and other personal experiences, i.e. phenomenal self, which feels, suffers and is affected by world-experiences. In jlva also three stages are distinguished; thus when during deep sleep the antal).- karal!a is submerged, the self perceives merely the ajfiana and the jlva in this state is called prajfia or anandamaya. In the dream- state the self is in association with a subtle body and is called taijasa. In the awakened state the self as associated with a subtle and gross body is called visva. So also the self in its pure state is called Brahman, when associated with maya it is called Isvara, when associated with the fine subtle element of matter as controlling them, it is called hirat:Jyagarbha; when with the gross elements as the ruler or controller of them it is called vira puru!?a. The jlva in itself as limited by its avidya is often spoken of as paramarthika (real), when manifested through the sense and the ego in the waking states as vyavaharika (phenomenal), and when in the dream states as dream-self, pratibha!?ika (illusory). Prakasatma and his followers think that since ajfiana is one there cannot be two separate reflections such as jlva and I.svara; but it is better to admit that jlva is the image of Isvara in the ajiuina. The totality of Brahma-cit in association with maya is Isvara, and this when again reflected through the ajfiana gives us the jiva. The manifestation of the jlva is in the anta}:lkarat:Ja as states of knowledge. The jlva thus in reality is Isvara and apart from jiva and Isvara there is no other separate existence of