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
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Originally Posted by Tirisilex
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