Panchadasi Chapter
8 Kutasthadipa-- The Immutable Consciousness
In this chapter Kutastha or pure consciousness, which is eternal and
immutable, is being distinguished from the reflection of pure consciousness in
the modifications of the mind (vrittis) with the help of an example. When the
rays of the sun fall on a wall, the wall is illumined and looks bright, though
by itself the wall has no brightness. When the rays of the sun fall on a mirror
and the rays reflected from the mirror fall on the wall, the wall looks even
brighter. Similarly, because of the presence of pure consciousness within, the
physical body acquires sentiency. When the mind functions through any of the
sense organs and becomes modified into the form of an external object, the pure
consciousness becomes reflected in this modification (which is known as vritti).
Then the sentiency of the body becomes even more manifest because the person
sees external objects, hears external sounds, etc.
Even when there are no mirrors to reflect the rays of the sun the wall on
which the sun’s rays fall directly remains illumined. Similarly even when
there are no vrittis of the mind, pure consciousness illumines the body and
gives it sentiency. Even in the state of deep sleep, when the mind and the
senses are dormant, pure consciousness illumines the body.
The process of visual perception, according to Advaita Vedanta
, is
described in chapter 1 of Vedanta Paribhasha thus: Just as the water in a tank,
issuing through a hole, enters, through a channel, a number of fields and
assumes the shapes of those fields, so also the luminous mind, stretching out
through the eye, goes to the space occupied by an object and becomes modified
into the form of that object. Such a modification is called a vritti
of the mind. This vritti removes the ignorance covering the object. Then the
reflection of pure consciousness falls on the vritti and the person perceives
the object. Before the rise of the vritti the object was not known. In other
words, there was ignorance of the object. This ignorance becomes known only
because of the pure consciousness or Brahman. Later, when the object is
perceived, the knowledge of its existence also arises only because of pure
consciousness. Thus the ignorance as well as the knowledge of any object arises
only because of pure consciousness which is the witness of both. It is therefore
said that all things are objects of the witnessing consciousness, either as known
or as not known. It is only when
the pure consciousness is reflected in the vritti of the mind that an object
becomes known. The vritti, the reflection of consciousness in the vritti and the
object itself are illumined by Brahman or pure consciousness; whereas only the
existence of the object is made known by the reflection of consciousness in the
vritti.
It is thus seen that the cognition of any object, such as a pot, is
brought about by the chidaabhaasa or reflection of consciousness in the vritti,
combined with pure consciousness or Brahman which is the substratum of the mind.
The Naiyayikas hold that the cognition ‘This is a pot’ becomes known only
through another cognition which they call ‘anuvyavasaaya’.
This view is not accepted by Vedanta, because it will lead to infinite regress,
as the second cognition would need a third cognition to become known, and so on,
ad infinitum. In Vedanta pure consciousness or Brahman itself takes the place of
this anuvyavasaaya, and since Brahman
is self-luminous it does not need another cognition. Therefore, the cognition
‘This is a pot’ is brought about by chidaabhaasa, but the knowledge ‘The
pot is known’ is derived from Brahman or pure Consciousness. Thus the
distinction between chidaabhaasa and Brahman has been brought out in respect of
cognition of objects outside the body. The same distinction applies also in
respect of cognitions within the body, because the chidaabhaasa pervades also
the inner states such as desire, anger, the ego-consciousness, etc., just as
fire pervades a red-hot piece of iron. All vrittis of the mind arise one after
another. But vrittis are absent during deep sleep, swoon and Samadhi. The
consciousness that witnesses the interval between two successive vrittis as well
as the period during which vrittis are absent is called Kutastha. This is
immutable.
The objects of internal cognition are the states of the mind such as
happiness, sorrow, anger, etc. The mental modification (vritti) naturally
coincides with them. The mind has not to go out to unite with them as in the
case of external perception. So the mental states of happiness, etc., are said
to be revealed by the witnessing consciousness itself, as soon as they arise.
These cognitions are pratyaksha, or perceptual knowledge. Vedantaparibhasha says:
“Being cognized by the witnessing consciousness itself does not mean that the
mental states are the objects of the witness self without the presence of
corresponding mental modifications, but that they are the objects of the
witnessing consciousness without the activity of the means of knowledge such as
the sense organs”.
Chidaabhaasa, which is the reflection of pure consciousness in the mental
modification, has a beginning and an end. But pure consciousness is eternal and
immutable. Brahman or pure consciousness, its reflection in the mind and the
mind itself are related in the same way as a face, its reflection and the
reflecting medium.
With regard to the manner in which the appearance of the jiva is to be
understood, there is a difference of opinion between the two main post-Sankara
Advaita schools---the Vivarana school and the Bhamati school. According to
Vivarana, the jiva is reflection (pratibimba)
of Brahman in nescience, and Brahman as the prototype reflected is Isvara. This
is known as the ‘reflection theory’. The Bhamati view, which is known as the
‘limitation (avaccheda) theory’,
is that the jiva is Brahman as delimited by nescience. The analogy for the
former view is the reflection of the face in a mirror; for the latter view it is
the delimitation of ether by a pot, etc. Swami Vidyaranya rejects the limitation
theory by pointing out that if Brahman becomes a jiva by being merely delimited
by the intellect, even a pot which is also pervaded by Brahman would become a
jiva. He accepts a modified form of the reflection theory, known as aabhaasa-vaada, or ‘semblance theory’. While according to the Vivarana theory the reflection is real and
is identical with the prototype, in the semblance theory the reflection is a
mere appearance, an illusory manifestation. In the reflection theory the
apposition between the jiva and Brahman is through identification, like the
identification of the space within a pot with the total space. In the semblance
theory the apposition between the jiva and Brahman is by sublation, as in the
case of the illusory snake and the rope, where one says: ”What appeared as a
snake is really a rope”.
The jiva is in reality none other than Brahman, but because he identifies
himself with his gross and subtle bodies he wrongly thinks that he is different
from Brahman. When the jiva realizes that he is Brahman, the identification with
the two bodies ceases. The sruti text, “All this is indeed Brahman” (Ch, up.
3. 14. 1) means that what appears as the universe is in reality Brahman.
Similarly, by the text, “I am Brahman” (Br. Up. 1. 4. 10), the identity of
jiva and Brahman is declared.
Brahman has been described as Existence-Consciousness-Bliss. As the
support of the universe Brahman is Existence. As the cognizer of all insentient
objects it is Consciousness. As it is always the object of love it is Bliss. Its
relationship with the world is only as the substratum, like the relationship of
the rope to the illusory snake. In fact, there can be no relationship between
Brahman which is the only reality and the universe which is mithya, i.e.,
neither real nor unreal.
Both jiva and Isvara are reflections of Brahman in Maya. They can reflect
consciousness, unlike the inert objects in the world. Though both the mind and
the body are products of food, the mind is subtler than the body and so it can
reflect consciousness. Similarly, jiva and Isvara are subtler than inert matter
and so they can reflect consciousness.
In dream we ourselves create so many objects. So there is no wonder that
Maya creates everything that we experience in our waking state.
Brahman is pure consciousness. Brahman reflected in Maya is Isvara, who
is omniscient. Omniscience is possible only when there are things to be known.
These things are the creation of Maya. So it will be correct to say that
Brahman, which is pure consciousness, becomes a knower of everything only
because of Maya.
Brahman is ever associationless and changeless. Brahman is the only
reality. Since Maya is not real from the absolute point of view, bondage which
is caused by Maya is also not real. If bondage is not real, release from bondage
is also not real. So from the point of view of absolute reality, there can be no
such thing as an aspirant for liberation or a liberated person. Bondage,
release, aspirant and liberated exist only when we are speaking from the
empirical point of view. This distinction between the two standpoints has always
to be kept in mind. When what was taken to be a snake is found, with the help of
a lamp, to be only a rope, no one would say that a snake was previously there,
but has gone away and a rope has come in its place. On the other hand one would
say that there never was any snake and there was only a rope all the time.
Similarly, when a person becomes liberated, it would be wrong to say that the
person was previously in bondage and has now become liberated. The correct
position is that he was never in bondage, but was liberated all the time, though
he wrongly thought that he was in bondage.
When it rains in torrents, the ether is not affected at all by it.
Similarly pure consciousness is not affected by the phenomenal world which is
the creation of Maya. The enlightened person knows that he is the pure
consciousness and so he is not affected by whatever happens in the world.
He who studies this chapter and reflects on it ever abides as the
self-luminous Kutastha. End
of chapter 8
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