of anything else for the fulfilment of its purpose.  But the Vedanta objects to this saying that according to Prabhakara’s supposition, it is impossible to discover any relation between the self and the knowledge.  If knowledge can be regarded as revealing itself, the self may as well be held to be self-luminous; the self and the knowledge are indeed one and the same.  Kumarila thinks this thought (anubhava), to be a movement, Nyaya and Prabhakara as a quality of the self [Footnote ref 1].  But if it was a movement like other movements, it could not affect itself as illumination.  If it were a substance and atomic in size, it would only manifest a small portion of a thing, if all pervasive, then it would illuminate everything, if of medium size, it would depend on its parts for its own

_______________________________________________________

____________

[Footnote 1:  According to Nyaya the atman is conscious only through association with consciousness, but it is not consciousness(cit).  Consciousness is associated with it only as a result of suitable collocations.  Thus, Nyayamanjari in refuting the doctrine of self-luminosity {_svaprakas’a_) says (p.432)

 sacetanas’cita yogattadyogena vina ja@da@h
 narthavabhasadanyaddhi caitanya@m nama manma@he.]

460

constitution and not on the self.  If it is regarded as a quality of the self as the light is of the lamp, then also it has necessarily to be supposed that it was produced by the self, for from what else could it be produced?  Thus it is to be admitted that the self, the atman, is the self-luminous entity.  No one doubts any of his knowledge, whether it is he who sees or anybody else.  The self is thus the same as vijnana, the pure consciousness, which is always of itself self-luminous [Footnote ref 1].

Again, though consciousness is continuous in all stages, waking or sleeping, yet aha@mkara is absent during deep sleep.  It is true that on waking from deep sleep one feels “I slept happily and did not know anything”; yet what happens is this, that during deep sleep the anta@hkara@na and the aha@mkara are altogether submerged in the ajnana, and there are only the ajnana and the self; on waking, this aha@mkara as a state of anta@hkar@na is again generated, and then it associates the perception of the ajnana in the sleep and originates the perception “I did not know anything.”  This aha@mkara which is a mode (v@rtti) of the anta@hkara@na is thus constituted by avidya, and is manifested as jnanas’akti (power of knowledge) and kriyas’akti (power of work).  This kriyas’akti of the aha@mkara is illusorily imposed upon the self, and as a result of that the self appears to be an active agent in knowing and willing.  The aha@mkara itself is regarded, as we have already seen, as a mode or v@rtti of the anta@hkara@na, and as such the aha@mkara of a past period can now be associated; but even then