[Advaita-l] Fwd: Why only jagat is mithya and jeeva is brahman !!??
agnimile at gmail.com
Sat Mar 19 13:21:25 CDT 2016
Namaste Sri Chandramouli ji, Sri Sada ji,
I will convey my understanding of the differences between pratibimba vAda
and abhAsa vAda. You and other learned members like your good selves can
add/correct as they deem fit.
1) Pratibimba vAda originated in the PanchapAdika vivaraNam of Sri
PrakAshAtma Muni. AbhAsa vAda is popularly attributed to Sri VidyAraNya.
2) In AbhAsa vAda, jIvA is defined as the combination of chaitanyam
(kUtastha), the reflecting medium (kAraNa sharIra and sUkshma sharIra), and
chidAbhAsa, the reflection of chit on the reflecting medium. Ishwara is the
combination of chaitanyam (nirguNa brahman), samashTI avidyA (mAyA) and the
reflection of chaitanyam in mAyA.
3) Unlike abhAsa vAda, in pratibimba vAda, the difference between Ishvara
and jIva is attributed to only one avidyA upAdhi. So there is no separate
Ishvara upAdhi. The jIva is defined as the reflection of chaitanyam in the
one upAdhi. Ishvara is the original chaitanyam.
4) In AbhAsa vAda, the reflection of chaitanyam in avidyA/mAyA is mithyA,
whereas in pratibimba vAda the reflection is non-different from the
original. That doesn't mean that there are two satya vastus either. There
is only one satya vastu appearing as two.
In the example of a face reflected in the mirror, there is only one face,
not two. The reflection of the face is the original face only. Similarly,
what is mistaken as the reflection is the original chaitanyam alone. Any
perceived difference between the reflection and the original is because of
the reflecting medium, not the consciousness. The attribution of a separate
"reflection" status to the reflection, and the mistaken perception of
difference between the original and the reflection is mithyA.
5) JnAnam in AbhAsa vAda is the negation of chidAbhAsa and avidyA in jIva
and negation of mAyA and reflection of chaitanyam in mAyA in Ishvara as
mithyA, and recognition of the common satya vastu, chaitanyam as oneself.
In pratibimba vAda, jnAnam is not the negation of the reflection, but
negation of the difference between the original and the reflection.
6) The apparently limitless attributes of Ishvara (sarvagyatvam etc), in
pratibimba vAda are only relative to the limited attributes of the jIva. In
reality, Ishvara is nirguNam only. Ishvara is an Ishvara with unlimited
attributes only as long as jIva thinks he is a limited jIva. The moment he
stops thinking he is limited, Ishvara also stops having limitless
On 19 Mar 2016 3:48 p.m., "H S Chandramouli via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:
> Sri Sadananda Ji,
> Reg << How does the abhhasvaada differ from bimba-pratibimba vaada? Both
> seems to subscribe to reflection of the pure sat chit ananda in the
> upaadhi's. >>,
> The difference is similar to that between reflection in a mirror and
> coloration in a Crystal (sphatika) due to presence nearby of a flower. The
> latter is also termed “manifestation” to distinguish it from the first
> type termed “reflection”. “abhasa” is also termed “chaya”( छाया) in some
> places. Both the terms “abhasa” and “pratibimba” find a place at different
> places in the Bhashyam (Sri Bhagavatpada) but not exactly as abhasavada
> and pratibimbavada. The protagonists of the two vadas draw support for
> their respective stands from these terms found in the Bhashya. While both
> proceed on very similar lines in their analysis, I presume they do differ
> in explaining some of the more subtler aspects. I cannot recount them
> offhand. But I could try and identify some if you are very particular. It
> could take some time though. If any others could identify them, it would be
> On Sat, Mar 19, 2016 at 7:16 PM, kuntimaddi sadananda <
> kuntimaddisada at yahoo.com> wrote:
> > Chandramouliji - PraNAms.
> > How does the abhhasvaada differ from bimba-pratibimba vaada? Both seems
> > subscribe to reflection of the pure sat chit ananda in the upaadhi's.
> > Hari Om!
> > Sada
> > ---------- Forwarded message ----------
> > From: H S Chandramouli <hschandramouli at gmail.com>
> > The first alternative is as per आभास वाद
> > (AbhAsa vAda) while the second
> > one is as per अवछ्छेद वाद (avaChCheda
> > vAda)
> > Regards
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