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Tirisilex
01 December 2009, 02:02 AM
Cidabhasa:

All I can find for the definition of this word is reflection consciousness.. What does that mean??

Harjas Kaur
01 December 2009, 02:59 AM
Sanskrit: bhāsā — rays; SB 3.8.27 (http://www.hindudharmaforums.com/sb/3/8/27)
bhāsa — by the splendor; SB 3.28.33 (http://www.hindudharmaforums.com/sb/3/28/33)
bhāsā — by the manifestation; SB 10.13.55 (http://www.hindudharmaforums.com/sb/10/13/55)
bhāsā — with the glow; SB 10.60.8 (http://www.hindudharmaforums.com/sb/10/60/8)
bhāsā — effulgence; SB 10.70.18 (http://www.hindudharmaforums.com/sb/10/70/18)
bhāsa — brilliance; CC Antya 1.173 (http://www.hindudharmaforums.com/cc/antya/1/173)

ciḍā — chipped rice; CC Madhya 1.283 (http://www.hindudharmaforums.com/cc/madhya/1/283)

Haha, okay so I'm not a Sanskrit scholar. Brilliant chipped rice, lol.
"reflection consciousness"
Well bhasa would be the reflection or rays of self-illumination part. So let's consider that Cida might be cita as in consciousness.

cita — heart; CC Adi 8.56 (http://vedabase.net/cc/adi/8/56)
cita — mind; CC Madhya 2.67 (http://vedabase.net/cc/madhya/2/67)
cita — patience or consciousness; CC Antya 17.38 (http://vedabase.net/cc/antya/17/38)


Citta, Sanskrit "that which can be seen or belonging to the consciousness, (See Cit (http://www.themystica.com/mystica/articles/c/cit.html)) in Hinduism (http://www.themystica.com/mystica/articles/h/hinduism.html) is the reflective and thus the conscious mind. http://www.themystica.com/mystica/articles/c/citta.html
citta (Chitta) basic consciousness; mind-stuff, the general stuff of mental consciousness; passive memory; "heart and mind". http://www.miraura.org/lit/skgl/skgl-07.html#CITTAAll I can find for the definition of this word is reflection consciousness.. What does that mean??

Cittabhasa would seem to mean the manifestation of inner light of the heart-mind, as in location of anahata heart lotus chakra. The clear light of consciousness expressed from cit, our true essence of conscious awareness which includes the component of compassion, hridaya, the seat of the soul/atma. And the brilliant light splendor is reflecting this quality of the conscious Self. Bhasa can also mean reflection, as in reflecting an inner brilliant light, reflecting Divine Nature of Iswara from within our own atman.

I found this reference from a commentary on Advaita which seems to relate to nondual awareness in the Divine aspect of Iswara.


Iswara is witness of avidya and of everything that takes place in the universe. That is to say, the citabhasa part of Iswara is aware of the avyatka (the unmanifested) and the vyakta (manifested) condition of the universe.. http://74.125.155.132/search?q=cache:ZuZKJ-6wTY4J:www.lettere.unito.it/didattica/att/7dd7.1458.file.pdf+citabhasa+Sanskrit&cd=3&hl=en&ct=clnk&gl=us&client=firefox-a

~bhul chak maaf

atanu
01 December 2009, 06:07 AM
Cidabhasa:

All I can find for the definition of this word is reflection consciousness.. What does that mean??

AbhAsa splendour , light ; colour , appearance ; semblance , phantom , phantasm of the imagination ; mere appearance , fallacious appearance ; reflection ; intention , purpose ; (in log.) fallacy , semblance of a reason , sophism , an erroneous though plausible argument (regarded by logicians as of various kind) ; ifc. looking like , having the mere appearance of a thing .

cit the process of knowing (primarily).

Example given is of reflection of moon in a pot of water. Hope it helps. For example: In a dead body the brain does not know and think but scientists say that the brain is the thought center etc. etc.

Om

Tirisilex
01 December 2009, 02:10 PM
OMG.. I'm still confused

I cant help to think about the Documentary "What the Bleep do We Know?" Where they say the Brain is a material reflection of Consciousness. But I dont think that is what is implied with Cidabhasa.

Ekanta
01 December 2009, 02:58 PM
Try this one... I looked a long time for a good explanation and I like this one:

"What is realization? The moment you see your own beauty and are so filled with it that you forget all else, you are free from all bonds. The reflection of Shivam (auspiciousness) in the mirror of Prakriti (Nature) is Jiva (individual).
Look into the mirror and see your own image; you assert "That image within is mine; but, I am different." So too, the Jiva is Shiva but Shiva is not Jiva. The image of the Sun in the water shakes, though the Sun is steady, up above; that is the nature of water, not the Sun; so too Prakriti is changing, but Shiva is steady, unchanging, ever the same. You do not believe that dreams indicate reality, because the dream is negated on waking. When you get knowledge, the waking experiences will also be negated. Until then, you will take all this as real; after that, you will find that this has only relative value." (sss04-40)

Harjas Kaur
01 December 2009, 03:31 PM
The brain is not a nothing, neither is it a totality. Brain is a material manifestation on a gross level of something finer, and becoming even more refined until beneath the sheaths of obscuration is pure light.

Brain is the tool for interacting in the real world. Try having a conscious thought without one. I worked many years with people who had brain injuries or were in comas. Believe me, the brain as a tool is vital, this can't be negated. On the other hand, brain is not the totality of what mind-stuff and consciousness is either. Because of our physicality, we perceive ourselves only as physical beings. So science puts a premium on the body. But the physical body is only one element of our beings and not the truest nature. So if someone has a stroke or brain injury, or is suffering from neurochemical imbalance, the consciousness in this life is definitely affected. But the citta, the conscious spiritual nature of the mind which we are in our core beingness is not diminished by insults or death of the physicality.

The body is a tool for spiritual practices and yoga is a method of reunion with the Divine. Keeping the physical health and purity of the body is an essential practice because physicality has a profound effect on our conscious experience and in transformation of our thoughts and our heart.

So in the aspect of citabhasa referring to the embodied form, speaks to that which is most interior, our truest essence of Self. Only occasionally and with spiritual practice do most people reflect their true Light. Most of the time people reflect only their personalities, their bondages, their jeev atma, the obscurations of consciousness which hide the inner light.

So the term cidabhasa as meaning "reflection consciousness" I believe refers to reflection of the inner consciousness, which shines brilliantly the Real inner nature which is Iswara, the Divine Lord. This conscious Light shines out from the darkness and limitations of body consciousness. What is being reflected? God: Sat-Cit-Ananda, which is the ultimate core True Reality. And it is reflected in our own inner, true, conscious spiritual Light, because ultimately, we are that Light. Ultimately even the reflection will cease and there will only be Divine Light Consciousness Bliss splendor.

How it feels to have a stroke
Neuroanatomist Jill Bolte Taylor had an opportunity few brain scientists would wish for: One morning, she realized she was having a massive stroke. As it happened -- as she felt her brain functions slip away one by one, speech, movement, understanding -- she studied and remembered every moment. This is a powerful story about how our brains define us and connect us to the world and to one another.
http://www.youtube.com/watch?v=UyyjU8fzEYU
Please watch this video for a powerful experience of transformation of consciousness which occurred when Dr. Taylor had a stroke. It becomes clear that the brain is a powerful signaling and receiving tool, while discussing right-brain versus left-brain processes and how these experiences are synthesized through this marvelous instrument. And it is equally clear we are conscious energy beings which completely transcend the limitations of the physical brain.

~Om Namah Shivayah

atanu
02 December 2009, 12:45 AM
OMG.. I'm still confused

I cant help to think about the Documentary "What the Bleep do We Know?" Where they say the Brain is a material reflection of Consciousness. But I dont think that is what is implied with Cidabhasa.

Dear Trisilex,

It is normal to be confused and it is good. Without eating mango one can never know its taste. So, the feeling of confusion only propels us.

In addition to the excellent note written by Ekanta, you may wish to study Mandukya Upanishad to delve deeper. I will also offer a few questions (and not answers, since that can come only from eating the mango):

Brain itself is seen/known etc. Is it the Seer/Knower of itself? Who then is the Seer/Knower?
We see the same water as solid ice, liquid water, or steamy gas. But what actually is water beneath these changing forms?
A man sees himself as made of bone and flesh while waking. He sees himself, made of light and colour in dream (even in absence of sun). He sees himself as one or he does not see anything in deep sleep (although he exists in deep sleep). So, through existence a man acquires three forms. What is his real form?
Is the deeply sleeping man who has no confusion different from the man who is full of confusions while waking ? What changes have taken place?Om Namah Shivaya

Tirisilex
02 December 2009, 02:04 AM
Soooooo.. Cidabhasa is awareness which reflects? Are Vasanas connected to Cidabhasa?

I'm really trying to get my mind right on this..

On another note.. I was walking down the street today and someone said to me "Jesus loves you!" I came so very close in saying "and Krishna LOVES YOU!" If it happens again I'm gonna say it..

Harjas Kaur
02 December 2009, 03:06 AM
Vasanas have to do with your jeev atma, they are like the baggage we carry in the form of carry-over impressions, inclinations, subconscious likes and disklikes. They are seeds in the mind which drive us. We think we are attracted to something but we are driven by unconscious vasanas that may be lifetimes old. So much of our personality is made up of these streams of thoughts and impressions. They are like the rose colored glasses or dark gothic glasses we see life through. But because of vasanas, we don't see clearly. We don't see the reality.

To compare cidabhasa would be like a reflection of clarity and truth shining from the Paramatma. It has more to do with original consciousness without obstructions of the personal mind, the vasanas and disturbances of our tendancies. Cidabhasa is the shining Mind, the kutashtha chaitanya.

Manana is Sanskrit for thinking process, and from this the term manas for thinking mind comes. Ahamkara is the ego-identity, the aggregates of personality. Cit means consciousness. Citta is like a union of consciousness and heart. Cidabhasa is the reflection of the inner Light of pure Mind. The Atma which enters the embodied state and uses mind (manas) and thought (vrittis and influences from vasanas) perceiving from the jeev (personality) and attaching to ahamkara (egoistic self-identity). But underneath the flow of mindstream is the kutastha chaitanya (silent witness) which is undisturbed consciousness. Cidabhasa is a reflection of that True Self Iswara, Paramatman which is beyond vasanas and untouched by them. Cidabhasa is Self-awareness which reflects the Sun of the God Consciousness and resides in the intelligent mind of a human being.


Such Paramatman, the Supreme Self, though existing in this body as the deepest self in us, does not involve itself in any contamination of the gunas of prakriti. Na karoti na lipyate: He neither does anything, nor is He contaminated by the fruits of action. The kutastha chaitanya, or the witness consciousness in us, is the true self in us. That remains uncontaminated by anything that takes place, just as space inside a vessel cannot become affected by things that we pour into the vessel.

Though this kutastha chaitanya, this Atman, is responsible for all the activities through this body, it is not in any way contaminated by the activities carried on through the sariras – anandamaya, vijnanamaya, manomaya, pranamaya and annamaya. The physical sheath, the subtle astral sheath and the casual sheath are involved in movement, action and the desire for the fruit of action. Their activity is impossible unless the light of the kutastha, the Atman, is shed on them. http://www.swami-krishnananda.org/bgita/bgita_40.html


D. Krishna Ayyar has written a very beautiful explanation:

“Though It is devoid of hands and legs, It grasps everything and moves about everywhere. Though It is devoid of eyes, It sees everything. Though It is devoid of ears ,It hears everything. Though It is devoid of mind, It knows everything but nobody knows It. The rshis call It the First, the infinite and the Supreme.” Mundaka Upanishad II.ii.9 - “In the supreme bright sheath i.e., in the vijnanamaya kosa,the intellect of individual beings, is Brahman, the light of lights (“jytotisham jyoti”), free from taints and divisionless (“virajam, nishkalam)”..

Kathopanishad II.ii. 9.10,11 and 12 talk of Atma as being the one in all beings. Brhadaranyaka Upanishad IV.iii.23, talking of sushupti says, “That it does not see in that state is because, though seeing then, it does not see; for, the vision of the witness can never be lost, because It is imperishable. But there is not that second thing separate from it which it can see.” “It does not see” refers to the fact that the antahkarana and reflected consciousness are dormant and, therefore , there is no perception.

“Though seeing then” and “ For, the vision of the witness can never be lost”,“because it is imperishable” refer to the continued presence of the original consciousness as the witness of the dormant state of the ahamkara in sushupti. Taittiriya II.1.1 – “ Satyam Jnanam Anantam Brahma; He who knows that Brahman as hidden in the cavity that is the intellect...........”

Mundaka Upanishad II.i.10 -“He who knows this supremely immortal
Brahman as hidden in the cavity that is the intellect....” (Brahman is Existence-Consciousness-Infinity. As the eternal Existence forming the substratum of nama roopas –Sat – It is recognisable everywhere but as Consciousness - cit – It can be appreciated only as the witness of the mind.) Mundaka Upanishad III.i.7 – “It (Brahman) is great (because of
its all pervasiveness) and self-effulgent….. It is further away than the far off. It is near at hand in this body. Among sentient beings, it is perceived in the cavity of the heart (.i.e. the intellect) by the enlightened”. http://74.125.155.132/search?q=cache:ZuZKJ-6wTY4J:www.lettere.unito.it/didattica/att/7dd7.1458.file.pdf+citAbhAsa+bhagavad+gita&cd=4&hl=en&ct=clnk&gl=us&client=firefox-a

atanu
02 December 2009, 04:10 AM
Soooooo.. Cidabhasa is awareness which reflects?

Namaste Trisilex,

No. Say a lamp is spreading its light. The Lamp is Brahman. The spread light is an indication (AbhAsha) of Brahman.



Are Vasanas connected to Cidabhasa?


Yes, in a way. Jivaatma is not tainted, since in reality it is atma only. Mistaking the indication to be the real thing is due to vasana (attraction for the splendour of the AbhAsha). THis happens when brahmA (the creator mind and not Brahman) lusts after Usha(the light), the spendour of Brahman.

Ekanta has given concise reply which should help, if you read that. I am citing the explanation of another esteemed guru. Hope that the explanations will help.



Q. How do the triple factors (i.e., knower, known and knowledge), which are absent in deep sleep, samadhi, etc., manifest themselves in the Self (in the states of waking and dreaming)?

From the Self there arise in succession
(i) Chidabhasa (reflected consciousness) which is a kind of luminosity.
(ii) Jiva (the individual consciousness) or the seer or the first concept.
(iii) Phenomena, that is the world.

Just as the pictures appear on the screen as long as the film throws the shadows through the lens, so the phenomenal world will continue to appear to the individual in the waking and dream states as long as there are latent mental impressions. Just as the lens magnifies the tiny specks on the film to a huge size and as a number of pictures are shown in a second, so the mind enlarges the sproutlike tendencies into tree-like thoughts and shows in a second innumerable worlds. Again, just as there is only the light of the lamp visible when there is no film, so the Self alone shines without the triple factors when the mental concepts in the form of tendencies are absent in the states of deep sleep, swoon and samadhi. Just as the lamp illumines the lens, etc., while remaining unaffected, the Self illumines the ego (chidabhasa), etc., while remaining unaffected.

Q. What is pure mind and what is impure mind?

The indefinable power of Brahman, the energy, is Shakti. When the indefinable power of Brahman separates itself from Brahman and, in union with the reflection of consciousness (chidabhasa) assumes various forms, it is called the impure mind. When it becomes free from the reflection of consciousness (abhasa), through discrimination, it is called the pure mind. Its state of union with the Brahman is its apprehension of Brahman. The energy which is accompanied by the reflection of consciousness is called the impure mind and its state of separation from Brahman is its non-apprehension of Brahman.

Although Brahman is consciousness, the general (indistinct) aspect of that all-pervasive consciousness which is of the nature of effulgence, is not inimical to nescience, but helpful to it. … The general (possibility of) fire within the wood is not inimical to darkness, but helpful to it. But as the actualized (manifest) fire produced by rubbing the wood is inimical to darkness, so also the distinct consciousness produced in the mind as Brahman is [inimical to nescience]. (Ramana Maharshi, JGE, 13.)

Please take your time. Best Wishes
Om Namah Shivaya

atanu
02 December 2009, 05:54 AM
The following explanation is cited from Panchadasi, so that chidabhasa is not confused with kutastha. The following is for record and completeness of the discussion only.

Jiva and Kutashtha (verses 18-56) from Panchadasi.

The one reality is described as if having a fourfold division as Kutashtha, Brahman, jiva and Ishvara, as space contained in a jar, the universal space, and space reflected in water in a jar, and space reflected in clouds. Consciousness, which is unchangeable, and seen as conditioned by gross and subtle bodies on which they are superimposed, is called Kutashtha (My Note: For example when one indivisible consciousness is seen as divided in many bodies. Though the consciousness has not changed but this apparent enclosed consciousness within the Heart is Kutastha, which is pure). Intellect is superimposed on the Kutashtha and reflects it (this is the AbhAsa). This reflection of intellect is animated by vitality and is called jiva. Jiva is subject to transmigration. Kutashtha is obscured by jiva, as space reflected in water in the pot obscures akasha in a pot. This is called superimposition. Under this delusion of superimposition jiva does not understand it is kutashtha and not jiva. Jiva begins to feel that it exists as intelligence, freedom, bliss, and so on. Conversely, the changing characters of the Jiva, such as pain, pleasure, etc., are superimposed on the Kutastha, and one begins to feel that one really has these experiences. Thus the Jiva, getting involved with itself and its activities, forgets its own source, and does not know it in its daily life. This non-discrimination does not have a beginning and is known as primal nescience.

This nescience or avidya, has two functions - avarana (concealing) and vikshepa (projecting) power. Avarana shakti creates understanding "Kutashta does not shine or exist" - understanding of an unwise man. Existence of such misunderstanding is evident, although it does not stand scrutinity of logic. Existence of Avidya is a mystery which is experienced by everyone, but none can investigate its nature, because investigation is carried on by the intellect, which is itself is a product of avidya. Because of this logic is never the final proof of anything, but should follow experience and be based on shruti. So, Kutashta and avidya are not contradictory, avidya is contradictory to viveka, discriminatory knowledge. If Kutashta and avidya would be contradicting, who would be experiencing this contradiction? Avidya has no meaning for the Atman, and hence the opposition of avidya by the Atman also has no meaning.

Subtle and gross bodies are superimposed on Kutashta, producing cidabhasa or jivas. This is similar to superimposition of silver on the pearly shell. First, the nature of the shell is obscured, and we don't know it (avarana shakti). After, silver is projected over it (vikshepa shakti). In this example, shell is real, and its reality is trasferred to imaginary silver. Same way idea of existence is trasferred to imaginary jiva through an error caused by ignorance. Form of the shell and its blue exterior are lost to the vision, and so blissness and un-attachment of Kutashta is lost by superimposition. As people think of "this" as silver (and "this" is more extensive than "silver"), same way they mistaken the Self for the ego (Self is more extensive than the ego). Both have general and variable elements. "This" and "self" can be applied for many different things and animate objects, respectively. The Selfhood of things is the Kutashta, and it is their reality, and particularities such as I-ness are special features, which are different from the Selfhood. The Self is other than all sense of objectivity. Self, or Atman is not only consciousness, but also existence. In the sentence such as "something is" we commit mistake, combining in perception existence (or the reality of Atman) and a special property (objectness), but we don't see ourselves making this mistake. If we would see this mistake, we would begin to see the luminous substratum of things, which can not be called an object at all. Reality is not merely consciousness without existence, but consciousness with existence, in such a manner that the one can not be distinguished from the other. The difference between animate and non-animate is made by jiva on the basis of appearance or non-appearance of chidabhasa.

There is an universal background of everything, on which subject and object are superimposed. The term "Self" is used to indicate the general feature in all things, and it is different from such terms such as "this" and "that". "Self" is exclusive of all objective elements in experience, while "that" is merely indicating the exclusiveness of things or the difference of one thing from another, and not to signify selfhood. The Self is not an adjective qualifying itself, and it does not demonstrate anything other than itself, not does it distinguish itself from itself, while such words as ‘this’, ‘that’, etc., do indicate such distinction. This and That, Self and non-Self, I and you, etc. are exclusive of each other, but the Atman is not exclusive, except in the sense that it stands opposed to all attempts at objectivising Reality.

The sense of I in jiva is taken falsely as a center of consciousness, it assumes selfhood for its own experinces and considers the world as an object to it, and the I-ness itself is an object from the point of view of the Atman. I-ness and the Self are different from each other, as silver and the shell are different. Avidya is the cause of all these, and when vidya dawns, avidya is destroyed. But the effects of avidya may persist for some time. Of the three types of karma, agami, sanchita and prarabdha (future, past, and fructifying), first two types are destroyed, and the prarabdha continues to work until exhausting itself, the result is continuation of the life until death, although it does not affect the jnani. Momentum continues for some time after its cause is eliminated.

Tadatmya adhyasa - intrinsic superimposition of chidabhasa on Kutashta (taking up consiousness for conscious individuality).

Bhramaja adhyasa - superimposition consequent to the previous one, cause of the future birth.

Sahaja adhyasa - natural error of identifying the chidabhasa with ahamkara and vice versa.

Karmaja-adhyasa - identification of the ego with the body and vice versa, will persist in jnani.

Om Namah Shivaya

Ekanta
02 December 2009, 08:39 AM
A couple of nice posts in this thread... There are so many names on the same things...
I recently read about the 5 akasa (space) and I figured the following out:

Ghata-akasa (Pot-Space) [space in the Body]
Jala-akasa (Water-Space) [sky reflected in the mind]
Dahara-akasa (Small-Space) [sky reflected in heart]
Chit-Akasa (Awareness-Space) [chit apparently is Prajna as I get it]
Mahat-Akasa (Great-Space) [Sunyata/emptiness… empty of all movements]

“Om. There is in this city of Brahman [body] an abode, the small lotus of the heart; within it is a small akasa [Dahara-akasa]. Now what exists within that small akasa, that is to be sought after, that is what one should desire to understand.” (Chandogya Upanishad, 8.1.1)

It’s interesting to note that the term Sunyata (emptiness) which Mahayana Buddhism use is the “Great space”! … I remember those discussions a while back with a Buddhist… (although he was Theravada).

yajvan
02 December 2009, 02:18 PM
hari oṁ
~~~~~

Namaste,


regarding this cit चित् ( which also means 'piling up' 'knowing' , 'giving heed to'), consider this post from sarabhanga:

http://www.hindudharmaforums.com/showpost.php?p=18378&postcount=53 (http://www.hindudharmaforums.com/showpost.php?p=18378&postcount=53)

praṇām

kd gupta
04 December 2009, 11:04 AM
Cidabhasa:

All I can find for the definition of this word is reflection consciousness.. What does that mean??

What is chidabhasha , Goswamiji writes….

krodha ki dvaitabuddhi binu dvaita ki binu agyana,
mayabasa parichinna jada jiva ki Isa samana.

Can there be anger without duality or
duality without ignorance? Can an individual soul, dull, finite and subject to Maya, ever
be on a par with God?.

Tirisilex
04 December 2009, 03:20 PM
I keep thinking and thinking about what this means.. Even with your help I still don't get it..

It's reflective so it must be like a mirror right? So.. is it an awareness that reflects the Ahamkara as well as the senses? thus giving the appearance of duality but it isn't ??

Harjas Kaur
04 December 2009, 06:43 PM
What is chidabhasha , Goswamiji writes….

krodha ki dvaitabuddhi binu dvaita ki binu agyana,
mayabasa parichinna jada jiva ki Isa samana.Goswamiji isn't talking about chidabhasa in this statement, but clearly saying the jiva. Chidabhasa becomes obscured by the jiva and so light of God is lost and jeev becomes trapped in Mayabhasa.

"Intellect is superimposed on the Kutashtha and reflects it"

Look at Atanu's quote from Panchadasi who really has the answer. Thank you Atanu for the wonderful citation. It is amazing.

"the Anthahkarana is the medium, the reflection is the Chidabhasa, and the Atma, or Kutastha, is the original."
The one reality is described as if having a fourfold division as Kutashtha, Brahman, jiva and Ishvara, as space contained in a jar, the universal space, and space reflected in water in a jar, and space reflected in clouds. Consciousness, which is unchangeable, and seen as conditioned by gross and subtle bodies on which they are superimposed, is called Kutashtha.Intellect is superimposed on the Kutashtha and reflects it (this is the AbhAsa). This reflection of intellect is animated by vitality and is called jiva. Jiva is subject to transmigration. Kutashtha is obscured by jiva, as space reflected in water in the pot obscures akasha in a pot. ~Jiva and Kutashtha (verses 18-56) from Panchadasi.Chidabhasa is the reflection of Kutastha not jiva. In this way it is reflection of the underlying original consciousness which is Iswara from perspective of the individual atma. It is reflection of the original Pure Mind which gets obscured by the mayabhasa of the jeev. Chidabhasa reflects the luminous substratum of things, the awareness of true reality. But it is still like a witness which is standing apart, Kutashtha. So it is reflecting because it is not original form. It is not the Pure Mind directly (God). It is the aspect reflecting from within the heart center, the seat of the jeev atma, the anahata chakra, so what is reflected is Citta. It is the citta in the intellectual awareness of man. It is just a reflection of the Pure Light. It is an individualized reflection of the Pure Light. It is mulapakriti reflecting the root and true nature of things as an individual witness which doesn't directly act. The aspect as jiva directly acts. The aspect as Kutastha perceives from the true light of Brahman consciousness. Chidabhasa reflects the Totality consciousness from the perspective of the individual perceiving objects in the world of form.

"6. For the human being, the attainment of the state of hamsa (I am He), within his own limits, is considered the highest wisdom. That which remains merely a passive witness between the hamsa and non-hamsa is the akshara purusha in the form of kutastha chaitanya (atma-buddhi). When the knower finds and sees this akshara purusha within himself, he is saved from all future misery of birth and death in this world.

7. The word kakin is the compound of ka + ak + in. The first syllable, ka, means happiness, the second, ak, means misery, and the third, in, denotes possessing; therefore, one that possesses happiness and misery, the jiva, is called kakin or kaki. Again the vowel a at the end of the syllable ka is the conscious manifestation of mulapakriti or the jiva form of Brahman; therefore, when this a disappears, there remains only the k, which is the one great indivisible bliss of Brahman." ~Uttara Gita, chapter one Knower of the Tattvas http://www.scribd.com/doc/8772508/Uttara-GitaChidabhasa is not the vasanas or the obscurations of the jiva directly. It is something which can be obscured by vasanas. Chidabhasa is not the intellect which is under delusion of ahamkara, kaam and krodh and duality but is the reflection of original consciousness within the intellect. Intellect is made up of pakriti and so object cannot be aware. It is the reflection of Brahman consciousness which enlivens, gives existence to, shines and is reflected by Chidabhasa which is also not the highest. It reflects the light of original Mind, but it is standing apart in individuality.

It's reflective so it must be like a mirror right? So.. is it an awareness that reflects the Ahamkara as well as the senses? thus giving the appearance of duality but it isn't ??It doesn't reflect the Ahamkara, it reflects the Cit. Because it reflects the Cit it is consciously aware. It is the aspect of Brahman Chaitanya which has become an individual, Kutastha and thus is able to perceive and discriminate objects in the world from individual conscious intelligence and not as an inert object of pakriti. Chidabhasa is reflecting this innate original Sat-Cit-Ananda Consciousness through the limited faculty of human intellect. But the consciousness light which it reflects is not limited. Only the obscurations of our individuality are the limitation. Because our consciousness comes from the Divine itself, it shows that the Divine is our true nature, and not the individual jeev.

From Panchadasi: "...and as it is in the case of the reflection of a face in a mirror, where the mirror is the medium and the face is the original with its reflection, in the case of the Self, too, the Anthahkarana is the medium, the reflection is the Chidabhasa, and the Atma, or Kutastha, is the original."

And "It is not the General Consciousness of Brahman but the reflected consciousness, Chidabhasa, that particularises knowledge. As Brahman is present always, it cannot be said that it is manifesting itself only during the perception of an object. It is the Chidabhasa that rises and falls, but Brahma-Chaitanya is always there, and has no beginning or end."


Same way idea of existence is trasferred to imaginary jiva through an error caused by ignorance. Form of the shell and its blue exterior are lost to the vision, and so blissness and un-attachment of Kutashta is lost by superimposition... If we would see this mistake, we would begin to see the luminous substratum of things, which can not be called an object at all. Reality is not merely consciousness without existence, but consciousness with existence, in such a manner that the one can not be distinguished from the other. The difference between animate and non-animate is made by jiva on the basis of appearance or non-appearance of chidabhasa. ~Jiva and Kutashtha (verses 18-56) from Panchadasi.
In the waking, the dreaming, as well as in the deep sleep states, it is possible to make this analysis by which we are enabled to dissect consciousness from the object. An object is known by the mind with the assistance of Chidabhasa-chaitanya (consciousness reflected through the intellect, or the psyche), and it is by this that we know there is such a thing as an object or a form, but the Consciousness behind the ‘I’, which is at the background of even the object consciousness is Brahma-chaitanya (Absolute Consciousness), designated here as Kutastha (internal Self). The knowledge, “This is a body” is brought about by the Chidabhasa, and the knowledge, “I know the body” has its reference to Kutastha. http://www.swami-krishnananda.org/panch/panch_08.html
Even the knowledge of the absence of an object is based on the Consciousness of the Kutastha, and it is this very Consciousness that enables, later on, the particular form of perception in relation to an object. As an arrow may be sharpened with a pointed steel-head for the sake of hitting objects, the Buddhi, or the intellect, has in itself the projecting form of Consciousness of the Chidabhasa. It is when this Chidabhasa begins to act that we have object-consciousness; otherwise there is ignorance of it, the Consciousness not being particularised. Both the unknown and known conditions of an object are, thus, finally rooted in Brahman-Consciousness, as Kutastha-chaitanya. The intellect by itself cannot know an object, because it is, after all, a modification of Prakriti (cosmic matter). Just as matter cannot know matter, the intellect cannot know an object. What is known is material and what knows is Consciousness. http://www.swami-krishnananda.org/panch/panch_08.html
It is not the General Consciousness of Brahman but the reflected consciousness, Chidabhasa, that particularises knowledge. As Brahman is present always, it cannot be said that it is manifesting itself only during the perception of an object. It is the Chidabhasa that rises and falls, but Brahma-Chaitanya is always there, and has no beginning or end. There is a verse quoted from Suresvaracharya (a pupil of Sri Sankara) to the effect that Consciousness which manifests itself as an illuminating factor in all external perceptions is really the ultimate object to be known. Here, while Suresvara regards Consciousness as the ultimate end of endeavour, what he means is that the ultimate Consciousness, for all perception, being Brahman itself, it is the Goal of all aspirations, but he does not mean that this Consciousness is the Chidabhasa, because, the latter is absolutely dependent upon the Kutastha. This has been mentioned also by Sankara in his Upadesasahasri. When there is a manifestation of the Chidabhasa there is external perception, but theChidabhasa is itself illumined by another Consciousness as even the absence of any particular object is known by it. The mental modifications, the Chidabhasa and the object, all these three, are simultaneously illumined by the General Consciousness, but the Chidabhasa can illumine only the object. Thus, the distinction between the two is clear. http://www.swami-krishnananda.org/panch/panch_08.html

In the two types of awareness mentioned, the particular one which gets itself connected to objects has a beginning and an end, and because of its changeful nature, it is different from the General Consciousness behind it, which is immutable and is, therefore, called Kutastha. There has to be posited a witness of the modifications of the mind; otherwise they cannot be known even to exist, and as it is in the case of the reflection of a face in a mirror, where the mirror is the medium and the face is the original with its reflection, in the case of the Self, too, the Anthahkarana is the medium, the reflection is the Chidabhasa, and the Atma, or Kutastha, is the original. http://www.swami-krishnananda.org/panch/panch_08.html

atanu
04 December 2009, 09:41 PM
What is chidabhasha , Goswamiji writes….


krodha ki dvaitabuddhi binu dvaita ki binu agyana,
mayabasa parichinna jada jiva ki Isa samana.

Can there be anger without duality or
duality without ignorance? Can an individual soul, dull, finite and subject to Maya, ever
be on a par with God?.

Namaste Guptaji,

Excellent post. Prostrations to Goswamiji.

Isha is the source of prAna, pragnya and all that which illuminates the Jiva. But basking in the illuminated light, the jiva forgets "dvaita ki binu agyana?"

When a Jiva is made to seek the answer to "who am i?", it realises that the small borrowed candle that it is, will be put off at the crack of the dawn, or it will not be needed when the sun rises. Then it knows the "I"; It loses pride of ownership and doership. Then Goswamiji's teaching: krodha ki dvaitabuddhi binu dvaita ki binu agyana, may be comprehended.

So, other Goswamijis who teach as below are also comprended as EKO-One teacher:

Kaiv. U.


Having realized ''I am Brahman,"


one is released from all bondage.


Om

atanu
04 December 2009, 09:52 PM
I keep thinking and thinking about what this means.. Even with your help I still don't get it..

It's reflective so it must be like a mirror right? So.. is it an awareness that reflects the Ahamkara as well as the senses? thus giving the appearance of duality but it isn't ??

Namaste Tris,

I think you are getting it but the thinker itself is the obstruction now. A simple analogy is the Sun (the single reality) being reflected by several water pools and each water pool basking in the glory of shimmering light and priding.

You may further wish to reflect on these verses from the Katha U.


5. In the atman one sees as it were in a mirror,
in the world of the Fathers one sees as in a dream,
in the world of the spirits, as reflection in water,
in the world of Brahman, as light and shade.
6. When the wise man knows the sense perceptions--
their rising and their setting, each one in separation--
and the origin of each, then he grieves no more.
7. Beyond the senses is the mind,
beyond the mind, pure intellect,
beyond the intellect, the great atman (Mahat Atman-- the Universe Soul),
beyond the great, the Unmanifest (the primordial unmanifest prakriti) .
8. Beyond the unmanifest, moreover, is the Person (Purusha-primeval Eko Atman),
all-pervading, uncharacterized.
When a man knows him, he attains liberation
and proceeds to immortality.
9. His form is not in the field of vision.
No one is able to see him with the eye.
Apprehending him by heart, by thought, and by mind,
those who know him thus become immortal.
10. When the five organs of perception are still,
together with the mind, when the reason does not function--
this they aver to be the highest state.
11. This they deem to be yoga--the steady
concentration of the senses. Man then becomes
pure attention, for yoga is both
origin and extinction. --------------------
Give the thinker a rest, bid him a nice fare well. Or query as below:

Do i know myself? I know myself from a few centimeter away through a mirror, or i know myself a few meters away through the eyes of others. But what is this i in its centre?

Om Namah Shivaya

kd gupta
05 December 2009, 05:00 AM
Thank you Kaurji and Namaste Atanuji
The thread Aham brahma asmi was leading to a common path approachable both to gyanis and bhaktas , I don’t know why Devoteeji is not giving time to contribute ?
Upanishads being the vedangas explain , but we can not go beyond Vedas .

Asunite punarasmasu chakshuh punah pranmih no dhehi bhogam….rig 10/59/6

Apswagne sadhistav sausidhiranu rudhyase garbhe sanjayase punah…..yaj 12/36

Shruti says that parmatma takes the pran in form of jiva to enjoy the life from one body to another and jiva has to suffer as per his deeds , so here the integrity of parmatma is also doubtful .

Now think that these days due to technical facilities a human wants to earn money and to come in the life again and again , but where are those rishis who wanted to leave the body and to meet the original source , of course these are called poor illiterated backward tribals these days . Therefore our learned saints insist on Bhagwannam smaran .

Shruti confirms it…Tamu stwam ya ima jajan…8/85/6 rig

Arjun also says to recover the memory and not achieved the gyan..smirtirlabdhwa .

atanu
05 December 2009, 08:07 AM
Shruti says that parmatma takes the pran in form of jiva to enjoy the life from one body to another and jiva has to suffer as per his deeds , so here the integrity of parmatma is also doubtful .


Namaste,

Shruti does not teach so. But we surmise so, not knowing the manifest mahesvara within -- the Buddhi called Ganesha.

The suffering is by cidabhasa and not by sat-cit-ananda. When a person can distinguish between sat-cit-ananda and the Knower (both within), in a trice, shanti, which is the substratum, surfaces. But shanti is lost as soon as Sat-Chit-Ananda is again confused with the Knower, who is merely the thinker of past and present, comprising only of thoughts, sourced from akshara ghana pragnya but bound to ajnana of ego self as real.

Man is gifted with the greatest freedom -- that of a discrimination faculty called Buddhi, which must be employed to ditinguish the thinker from the sat-cit-ananda. To escape the mAya of knower, the Seer bird, who does not hanker after fruits must be seen. Or one must believe fully, once for all "Arjuna you are not the doer."
-------------------------
All questions that are seen to arise here in opposition to the very sat Advaita darshana is by the thinker, who wants false sustenance.

Om Namah Shivaya

yajvan
05 December 2009, 02:24 PM
hari oṁ
~~~~~

Namasté


atanu writes


Man is gifted with the greatest freedom -- that of a discrimination faculty called Buddhi, which must be employed to ditinguish the thinker from the sat-cit-ananda. To escape the mAya of knower, the Seer bird, who does not hanker after fruits must be seen. Or one must believe fully, once for all "Arjuna you are not the doer."

This discrimintion ( विवेक viveka) when honed, fully employed, brings one to brahman which is trikalātītam. What is this trikalātītam¹ ? That which transcends ( is beyond) 3 fold time i.e. past, present, future.

So now one perspective to consider here. The māṇḍūkya upainiṣad ( 2nd śloka ) says the following ( which we have all seen prior to me writing this :) ) sarvaṁ hy etad brahma - all this is is verly brahman.

Let me ask my esteemed friends and guests that frequent here on HDF:
If all this , sarvaṁ, it (brahman) is every thing i.e. mind, body, matter, anti-matter, gross/suble, before, after, parā and aparā, every thing I can think of and not think of.

What then is the need to 'go beyond' to find this brahman?

praṇām

words

trikālātītam =
view 1: tri+kalā+atīta = tri (3) + kalā (time) + (atīta) one who has gone through, got over, or beyond
view 2: tri+kalā+tī+ta = tri (3) + kalā (time) + tī is iti or 'thus' + ta (crossing)

Ekanta
05 December 2009, 03:37 PM
What then is the need to 'go beyond' to find this brahman?

I find it better to stay still than try to go beyond (who is going anywhere?). There's a nice description of this in the bible:
"Be still, and know that I am God" (Psalm 46:10)

atanu
05 December 2009, 10:43 PM
I find it better to stay still than try to go beyond (who is going anywhere?). There's a nice description of this in the bible:
"Be still, and know that I am God" (Psalm 46:10)

Of course. But who can BE STILL?

The practice is not to get anything new or to go beyond but to discard all that which hinders "Being truly still while fully awake" --- just as one is in deep sleep.

Om Namah Shivaya