[Advaita-l] CidAbhasa and Saguna Brahman ?

Sunil Bhattacharjya sunil_bhattacharjya at yahoo.com
Tue Aug 2 12:09:33 CDT 2011

Dear Shri Raghavji,

While the source of Chidabhasha is the Chit of the Sacchidananda thequestion comes as to on what or whom this abhasha (Chidabhasha) is reflected. That is the Chitta. Chitta is term used in Yoga and is the same as the Manas, Buddhi and Ahamkara of the Sankhya taken together. Citta belongs to one who has ahamkara, ie. the individual 
Jiva. Therefore the Chidabhasha is the reflection of the Chit on the 
Individual Jiva (who is under the influence of Prakriti) but not of the first-born BrahmA/Hiranyagarbha,

The first-born 
BrahmA/Hiranyagarbha is the same as what Lord Krishna refers to as his "Mama Yoni Mahadbrahma" and that is nothing but the Mula prakriti  while Lord Krishna himself  is the Para-prakriti or the 
Apara-Brahman. Lord Krishna is the Apara brahman as he created everything from a portion of his and he is also the Parabrahman. 

Sunil K. Bhattacharjya

From: Raghav Kumar <raghavkumar00 at gmail.com>
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Sent: Monday, August 1, 2011 9:20 PM
Subject: [Advaita-l] CidAbhasa and Saguna Brahman ?

A few questions on cidAbhAsa  at the samashthi level...

A few respected acharyas I know have said that cidAbhAsa is only for jivAs
and not for Saguna Brahman...to elaborate..
1. cidAbhaAsa pertains only to the jIva and is a word used to explain and
account for conscious thinking, deliberation etc. engaged in by jivAtman
2. The first-born BrahmA/Hiranyagarbha who was an exalted jIva in the
previous kalpa, and has been born with the prArabdha of being the Creator
(srishthi-karta) also can be said to have cidAbhAsa as when we say "so
kAmayata" (He desired), "ekoham bahu syAm prajAyeyeti" (I am One, may I
become many)
3. But for Ishwara (i.e., understood in the sense of Saguna Brahman), who
was never a jIva in this kalpa or in any kalpa, and who is the very
source/manifester of even Hiranyagarbha (as the SvetAsvatara puts it through
shlokas like - "yo devAnAm prathamam purastAt viSvadiyo rudro
maharshih.hiranyagarbham paSyata jAyamAnam sa no devah SubhayA smrtyA
samyunaktu...etc")  to talk of cidAbhAsa is not right.
4. No doubt mAyA bears the pratibimba of Ishwara. But this is different from
the case of the jIva and different even from the case of the first-born
BrahmA having cidAbhAsa. The fact that mAyA is under the overlordship off
Saguna Brahman should not be taken to mean that the idea of cidAbhAsa
pertains to even Saguna Brahman.

Can anyone please throw more light on this ? Implicit in the above four
points is the idea that the first-born (prathamaja) although is endowed with
sarva-shaktimatvam, sarvajnatvam etc, was an ex-jIva (an AdhikArika puruSa),
so to speak. Whereas Saguna Brahman is in a sense "superior" even to the

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