[Advaita-l] Concept of reflection in dvaita and advaita
ananta14 at yahoo.com
Thu May 22 07:23:52 CDT 2008
----- Original Message ----
From: Suresh <mayavaadi at yahoo.com>
Sent: Thursday, May 22, 2008 10:57:18 AM
Subject: [Advaita-l] Concept of reflection in dvaita and advaita
My attempt; probably my surname might have caused some confusion :)
Ignorance gave rise to three
world viewsin post Sankaraperiod: (1) AbhAsa vAda (illusion
theory),(2) pratibiMba vAda(reflection theory),and (3) avaccheda vAda(delimitation theory)..
In AbhAsa vAda, the creator is ISvara,
an entity of a secondary reality constituted by a 'appearance of brahma-caitanya'' (cidAbhAsa) and formed by association of brahman with
the adjunct called mAyA. The soul,
also of a lower reality, is constituted by cidAbhAsa formed
in the mind, associated with secondary consciousness. (example: crystal with shadow)
In avacchedavAda, the creator is
thebrahmanconditioned by the upAdhi,a manifestation of mAyA.
The conditioned brahmanis called ISvara.
Similarly, the soul is brahma-caitanyadelimited by the intellect. It is non-different from brahma-caitanyabut soulsdeluded by
Ignorance located in the mind, mistake it to be different. (ex. space delimited by pot)
In pratibiMbavAda, the creator is brahmanin the role of the prototype (biMba),
corresponding to the reflection (pratibiMba)
the adjunct. The biMbais called ISvara. What
appears as a reflection is brahma-caitanyaitself. It is thought by souls to be different owing to the delusion
(adhyAsa) caused by
Ignorance. (ex. reflection in a mirror)
Thus, in AbhAsa vAda ISvara is a appearance of consciousness in mAyA and the soul's mind, while in pratibiMbavAda and avaccheda vAda, ISvara’s consciousness and soul’s
consciousness are non-different from brahma-caitanya.
That is to say, there is no secondary consciousness of a lower order
of reality. The souls, on account of superimposition (adhyAsa) caused by Ignorance, regard the very brahman-consciousness to
be the differentiating knower-consciousnesses of self and to be the
omniscient consciousness of ISvara.
For advaitin the Self is not destroyed by the desruction of body apparatus; only pratibiMba (reflection or its AbhAsa) is destroyed.
Probably, a dvaitI may say that some consciousness remains even after destruction of apparatus.
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