Pratyabhijna and Shankara’s Advaita (comparative study)
by Ranjni M. | 2013 | 54,094 words
This page relates ‘The concept of Self-illumination (Svaprakashata)’ of study dealing with Pratyabhijna and Shankara’s Advaita. This thesis presents a comparative analysis of two non-dualistic philosophies, Pratyabhijna from Kashmir and Shankara’s Advaita Vedanta from Kerala, highlighting their socio-cultural backgrounds and philosophical similarities..
Go directly to: Footnotes.
2.5. The concept of Self-illumination (Svaprakaśatā)
The ultimate reality of both systems, being in the form of consciousness, is essentially self-luminous. In Pratyabhijñā Śiva is characterized as Prakāśa and it is identical with the reflective self-awareness Vimaraśa or Pratyavamarśa.[1] Abhinavagupta states that the variety of this world can shine only if there be the highest lord, who is essentially pure light.[2] In Advaita Vedānta also Brahman is self-luminous.[3]
Muṇḍakopaniṣad declares that everything is shining by the light of this shining Brahman:
tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti |[4]
In Brahmasūtra the tenth Adhikaraṇa, named as Jyotiścaraṇādhikaraṇa, is fully devoted for establishing the luminosity of Brahman. Here Śaṅkara clearly stated that one which light up all other things is really shining and as Brahman illuminates the whole universe, it is the real luminous.[5] Brahman is distinguished itself from others as self-luminous devoid of the connection with all internal and external beings.[6] Self luminosity really means that the illuminating power which is detached from everyone. In Pratyabhijñā Śiva and all manifestations are one; hence all have this nature of illumination. But in Vedānta, only Brahman is luminous in nature. The self-luminosity indicates the absence of divergence of subject and object in it.
L.N.Sarma has rightly clarified the concept of Self-luminosity of the consciousness. He says,
“Self-luminosity of consciousness does not mean that it is simultaneously the subject which illumines and the object which is illumined. One and the same entity cannot be the agent and object of the same act. Nor can self-luminosity mean that which is not revealed by similar luminous thing, as in that case even the lamp would also be self-luminous. Nor does it mean that which is not as object of cognition but which is the subject of usage that ensures its direct awareness. Self-luminosity really means that which is not an object of cognition and yet is describable as a datum of immediate experience.”[7]
Footnotes and references:
[1]:
ahaṃpratyavamarśo yaḥ prakāśātmāpi vāgvapuḥ | Īśvarapratyabhijñā-kārikā, 1.6.1; prakāśavapuṣi prakāśamātrasvabhāve pūrvasiddhe…. | 138 Īśvarapratyabhijñā-vimarśini, Bhāskarī, Part II, p. 135; ahaṃ jānāmi, mayā jñātaṃ jñāsyate ca ityevaṃ svaprakāśāhaṃparāmarśapariniṣṭhitameva idaṃ jñānaṃ nāma,…tadaprakāśe hi viśvam andhatamasaṃ syāt | Īśvarapratyabhijñā-vimarśini, Bhāskarī, Part I, p. 71.
[2]:
[3]:
atrāyaṃ puruṣaḥ svayaṃjyotirbhavati | Bṛhadāraṇyakopaniṣad, 4.3.9; ātmā svaprakāśaḥ, svasattāyāṃ prakāśavyatirekaviruddhatvāt pradīpavat | Advaitasiddhiḥ.
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