[Advaita-l] Chidaabhaasa

nishanth rope.snake+garland at googlemail.com
Thu Dec 22 10:56:33 CST 2011

Om shri sat gurubhyo namaH

Namo NamaH Subrahmanianji,

Please see bellow for a previous defenition from Brahmachari Pranipata

And here are the related definitions sourced from Monier-Williams:

*bhAs* 2 n. f. (cf. 2. %{bhA})
light or ray of light , lustre , brightness RV. &c. &c. (%{bhAsAM at nidhi}
[Prasan3g.] and %{bhAsAm at pati} [Hcat.] m. `" receptacle or lord of rays of
light "' , the sun) ;
an image , reflection shadow MW. ;
glory , splendour , majesty L. ;
wish , desire L.

*AbhAsa*     m.
splendour , light R. Veda1ntas. 195 ; colour , appearance R. Sus3r. Bhag. ;
semblance , phantom , phantasm of the imagination ; mere appearance ,
fallacious appearance Veda1ntas. S3a1n3khS3r. ; reflection ; intention ,
purpose ; (in log.) fallacy , semblance of a reason , sophism , an
erroneous though plausible argument (regarded by logicians as of various
kind) ; ifc. looking like , having the mere appearance of a thing Gaut.
Sa1h. &c.

*cit* 4 cl. 1. %{ce4tati} ////

Pranipata <http://search.gmane.org/?author=Pranipata&sort=date> | 26 Feb
> 2009
> [image: Picon] <http://ftp.cs.indiana.edu/pub/faces/picons/>
>  Re: chid-aabhaasa
> Hari Om!  Pranaams!
> AbhAsaH means reflection or semblance. citaH AbhAsaH citAbhAsaH.  The
> semblance or reflection of cit is called citAbhAsa.  The terms citAbhAsa,
> citchAya, tejobhAsa, cetana(BG 13.6) are one and the same.
> As per vedanta, the cognition of external objects happen owing to mind
> alongwith indriya reaching out to the object, pervading it and taking the
> shape of it as a vritti in mind. This is a pot is the state of this vritti.
> idam ghaTaH.  As a vritti in the form of the object, it shines in the
> antaHkaraNa while it cannot shine as the mind, object both are inert.  The
> shining (bhAsa) cannot be attributed to Atman because it is limited and
> impermanent. So it is said, the reflection of the bhAsa of the Atman(cit),
> I.e. the AbhAsa of cit (citAbhAsa) in association with the vritti shines as
> idam vritti.   In the stage of - I know this is the pot, the shining of
> knowledge is attributed to the Atman(cit).
> Hence citAbhAsa is different both from antaHkarana assemblage(mind,
> intellect, memory, ego) and Atman(cit)/caitanya.
> It is citAbhAsa in the sense of semblance because like cit it shines. In the
> sense of reflection because the antaHkaraNa, being made of sattvaguna has
> the natural ability to reflect the Atman(cit) owing to its
> proximity(upAdhi - upe samIpe - near).
> In Shri Guru Smriti,
> Br. Pranipata Chaitanya

On 21 December 2011 00:35, Krishna Subrahmanian <
krishna.subrahmanian at yahoo.com> wrote:

> Dear Members,
> I read the following in a book called "Spiritual Teachings of Ramana
> Maharshi" published by Shambala Dragon Editions.  Can anyone help me
> understand what "Chidaabhasa" means?
> Q:  How do the triple factors (knower, known and
> knowledge), which are absent in deep sleep, samaadhi, etc., manifest
> themselves
> in the Self (in the states of waking and dreaming)?
> A:  From the self there arise in succession:  Chidaabhaasa (reflected
> consciousness), which
> is a kind of luminosity; jiva (the individual consciousness) or the seer
> or the
> first concept; phenomena, that is, the world.
> Any help is appreciated.
> Regards,
> K
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> For assistance, contact:
> listmaster at advaita-vedanta.org

More information about the Advaita-l mailing list