शिवज्ञानबोध (मेय्कण्डार - शैव सिद्धान्त का आधारभूत दार्शनिक सूत्र ग्रन्थ)

36 SIVAGNANA BOTHAM.
moved by Sri Panchatchara and of which when experien-
cing the sensations, one sense does not feel what an-
other sense feels, that something thou art. As these senses
except feeling each differently have no thought that
they feel, understand that thou art not one of them.
Fourth Argument.
Churnika.—As it passes from the dream condition in -
to the waking state, there exists a soul different from
the body in the dream condition.
Varthikam.—As something experiences in the waking
state that it had dreams in sleep, it is established that
this something is the soul.
Illustration.—When, in sleep, the senses which are alive
in the body, lose their action and the body loses all its
external actions, thou enterest another body, (Sukshuma
Sarira) inside thy own, in dream and undergoest other
experiences of sight, hearing and the like, pleasure, and
pain and the like and then changest it for the visible
body (Sthula Sarira) when waking. Thou art not there-
fore the Sukshuma Sarira; Thou art different.
Fifth Argument.
Churnika.—As the body has no feelings or movements
in profound sleep, though respiration in kept up, the soul
is different f.om the respiratory organ (Pranavayu).
Varthikam.—In profound sleep (when all the functions
of the body except respiration are suppressed), feelings of
pleasure and pain and movements are absent in the body;
and in the waking state, when all the faculties are in