Chidabhasa

Source: Wikipedia, the free encyclopedia.
Part of a series on
Hindu philosophy
Orthodox
Heterodox
Sub-schools
Smartist
Vaishnavite
Shaivite
Neo-Vedanta
Teachers (Acharyas)
Nyaya
Mīmāṃsā
Advaita (Mayavada)
Vishishtadvaita
Dvaita (Tattvavada)
Śuddhādvaita
Achintyabhedabheda
Dvaitadvaita
Mahanubhava
Ekasarana Dharma
Akshar-Purushottam Darshan
Neo-Vedanta
Others
Samkhya
Yoga
Vaisheshika
Secular
  • Valluvar
Major texts
Vedas
Upanishads
Other scriptures
Shastras and Sutras
Secular ethics
  • Tirukkural

Chidabhasa is the Sanskrit term which means the abhasa or reflection of Brahman, the Universal Self, on or through the mind; ordinarily this term is used to denote the reflected Universal Self in the Jiva, the Individual Self. The philosophical conditionedness belongs to chidabhasa.[1] The causal body or the Karana Sarira which is the cause of man’s enjoyment or suffering is composed of the Anandamaya Kosha and adheres to the soul so long as the soul resides in the Sthula Sarira ('gross body') or the Sukshama Sarira ('subtle body'), both vehicles of

Avidya ('ignorance'); afflicted by vasanas ('desires/longings') the ordinary being does not become Chidabhasa, the reflection of the Atman in the Karana Sarira (Kaivalyanavanita II.31).[2]

Avidya ('ignorance') is beginningless, it is an Upadhi ('the limiting adjunct'). 'Chidabhasa' is the reflection of Consciousness in buddhi ('the intellectual faculty'), the effect of avidya, which is inseparably united with buddhi.[3] Jiva is the imperfect form of Consciousness and is an unreality. The

gunas in action.[4]
Jiva, the enjoyer and the sufferer, is neither the immutable Kutastha nor Chidabhasa (on account of which the intellect grasps the things that come within its range) but a combination of the two. The Jiva not realizing the reality of Kutastha considers all individual and collective enjoyments and sufferings to be real; the Jiva projects and superimposes on the Self the qualities of doership etc.; and assumes many forms in the waking and the dream states.[5]

Suresvaracharya states that Consciousness which manifests itself as an illuminating factor in all external perceptions is really the object to be known otherwise Consciousness itself is not aware of anything.[7]

References

  1. ^ Swami Ramanandasarasvati (1969). The Hindu Ideal. Sri Ramananda Centenary Memorial Committee. pp. 67–71.
  2. ISBN 9780853301172
    .
  3. ^ Tattvalokah Vol.8. Sri Abhinava Vidyateertha Educational Trust. 1985. pp. 7–8.
  4. ^ Kaulacharya Sadananda (1918). Isha Upanishat: with commentary. Luzac. pp. 5–6.
  5. ^ Dilip Vol. 8-9. 1982. pp. 6–10.
  6. ISBN 9780874814781
    .
  7. ^ Swami Krishnanada. "The Philosophy of the Panchadasi".
Retrieved from "https://en.wikipedia.org/w/index.php?title=Chidabhasa&oldid=1195833565"