It is one thing to be the arrogator of the waking Purusha. It is another thing the be the arrogator of the waking state. The first point does not function as a means to liberation (saadhana), but the second one is. The arrogator of the waking Purusha and the arrogator of the waking state - we should differentiate between these two.
In a dream, we imagine ourselves going to the Ganga for a bath. In this illustration, first there is a dream-person "I" who is going to the Ganga for a bath. Second, there is a "I" who is watching the entire dream, in other words, the arrogator of the dream (svapaabhimaanee). The dream Purusha is the arrogator of one body in the dream, whereas the dream arrogator is the arrogator of the entire dream state.
Similarly, now distinguish between the arrogator of the waking Purusha and the arrogator of the entire waking state. When we sit in the body, we become the arrogator of the waking Purusha. Then my house, my factory, my wife, my son, this mine-yours, quarrels and fights, contact and separation, joy-sorrow etc. happen due to accepting this waking Purusha as the "I". Our name, the names of our hands-legs-nose etc. limbs, Hindu-Muslim etc. differences in religion, Indian-European national origin etc. - all these differences that we have accepted, we have done so by lack of understanding alone. If you investigate, you will realize that you are not the arrogator of this body, you are the arrogator of this entire waking state. In this waking state, I also exist, you also exist, he also exists, this also exists.
In a dream, one scholar saw that he lost to another scholar in a debate. On waking up, he become quite sad. But after analysis, he understood that no other person defeated him. In the dream, he thought this : It was my intellectual thought-flow alone that defeated me. I was defeated by myself. In this manner, whatever we think in the waking state that we lost from so-and-so, our wealth went to so-and-so, this is a delusion of the mind. We lose to ourselves. The wealth has gone to another branch of our own shop.
This arrogator of the waking Purusha (body) is not us. We are the arrogator of the entire waking state, on other words, the "Vishvaatmaa" or the "Vaishvaanara". Such an analysis is the analysis of the waking state.
If you become the arrogator of one body, you get merit or sin. But there is no merit or sin for the vishvaatmaa. He is the knower of all merits and sins, and the knower of their results, the joys and sorrows.
All the enjoyments of the waking state are gross enjoyments. They are enjoyments caused by the endeavours of the mind, senses and the body. They arise out of sanctioned, prohibited, and sanctioned-prohibited actions. In reality, the enjoyment of joy and sorrow alone is the result of all enjoyments, the result of all actions.
In the viewpoint of Saankhya, joys and sorrows are the result of our merits and sins. But the worldly objects which cause these joys and sorrow come from Prakriti alone. They are the effects of Prakriti, the mahat element, ahankaara and the five elements.
In the viewpoint of Nyaaya and Vaisheshika, all objects are created out of atoms, they are cooked. They are created from atoms, not from your actions. Accepting them as your own and becoming happy, and becoming sad when they leave you, it is all a play of the mind.
The Poorvameemaamsaa school accepts the entire universe as that which is created from action. There are different types of actions such as praarabhdha, sanchita etc. In their opinion, all objects in the world are created from the consolidated enterprise (samshti praarabdha), and the joy-sorrow of the objects happen due to individual enterprise (vyashti praarabdha). Even in this, there are happiness-form thought flows and sadness-form thought flows that arise in vyashti praarabdha. But the resultant thought-flows of "I am happy, I am sad" and the like are created out of delusion, due to identification with the thought flows. In these, the individual soul is doer-enjoyer, doership and enjoyership are the natural characteristics of the individual soul. Therefore, by performing inauspicious actions, the individual soul attains sorrow and arrogation of sorrow. Through extreme good actions, he gets extreme merits, goes to heaven and becomes extremely happy. Through bad good actions, he gets extreme sins, goes to hell and becomes extremely sad.
In the viewpoint of Vedanta, the arrogation of "I am happy, I am sad" is created from delusion.
From any viewpoint, the vishva (arrogator of the waking state) cannot be happy or sad. That which is the waking Purusha alone can be doer-enjoyer, happy-sad.
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