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

48 SIVAGNANA BOTHAM.
NOTES.
Andakarana is a generic word, signifying all the internal senses,
but they more particularly mean as here, Manas, Buddhi, Chitta
and Ahankara. The proof of the proposition that the soul is not
one of the Andakarana is given in the Varthika and illustrations.
In dead sleep (Sushupthi) where the internal senses are at
rest, the soul is not conscious. It becomes conscious only
when the Anthakarana become once more active. When the
soul is in Sushupti, it is in conjunction only with Anava Mala
and performing respiratory function. This last function is the
watchman who guards the innermost portals of the Palace of the
King (Soul) when it is in perfect solitude. The Avasthas are
merely the conditions of the soul when it is in relation with
all the external and internal senses or with only some of them or
none at all.

1. The churnika furnishes the first proof which is amplified
   in the Varthika. The internal senses are active ; you lift your
   Ego to its own place as in Yoga, the Andakarana become
   dead and inactive, thus showing that the Atma is not one of the
   Andakarana.
   The distinction is drawn in the following manner.
   The Andakarana are the faculties of perception and reason.
   They perceive and reason but are not conscious that they
   perceive and reason. This latter function is performed by the
   True Ego, Atma.
   The four Andakarana are distinguished in this wise
   Chittam takes an impression presented by the senses and con-