e 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 the v@rtti of anta@hkara@na,
aha@mkara, may be regarded as only the active side or aspect of
the anta@hkara@na. The same anta@hkara@na is called manas in its
capacity as doubt buddhi in its capacity as achieving certainty of
knowledge, and citta in its capacity as remembering [Footnote ref 2]. When
the pure cit shines forth in association with this anta@hkara@na, it is
called a jiva. It is clear from the above account that the ajnana
is not a mere nothing, but is the principle of the phenomena. But
it cannot stand alone, without the principle of the real to support
it (_as'raya_); its own nature as the ajnana or indefinite is perceived
directly by the pure consciousness; its movements as originating
the phenomena remain indefinite in themselves, the real as underlying

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[Footnote 1: See _Nyayamakaranda_, pp. 130-140, _Citshkha_ and
_Vivara@naprameyasa@mgraha_, pp. 53-58.]

[Footnote 2: See _Vedanta-paribha@sa_, p. 88, Bombay edition.]

461

these phenomenal movements can only manifest itself
through these which hide it, when corresponding states arise in
the anta@hkara@na, and the light of the real shines forth through
these states. The anta@hkara@na of which aha@mkara is a moment,
is itself a beginningless system of ajnana-phenomena containing
within it the associations and impressions of past phenomena as
merit, demerit, instincts, etc. from a beginningless time when the
jiva or individual soul began his career.

Anirvacyavada and the Vedanta Dialectic.

We have already seen that the indefinite ajnana could be
experienced in direct perception and according to Vedanta there
are only two categories. The categ