Back in April I wrote an article which looked into the concept of chidAbhAsa – http://www.advaita-vision.org/chidabhasa/. This is the idea that the ‘notion of I’ is a reflection, in the mind, of the non-dual consciousness. The theory is called pratibimba vAda in advaita. It says that there is only one ‘real’, pAramArthika or witnessing Consciousness, although there are many jIva-s; one ‘original’ (bimba) and many ‘reflections’ (pratibimba-s).
But of course, reality is non-dual, so it makes no sense to talk of a ‘Consciousness’ and a ‘reflected Consciousness’! So how do we explain this? In order for there to be a reflection, there have to be two things: an original thing, and some medium in which a reflection can take place. This is obvious in the case of the mirror. We cannot see our face in order to be able to shave or apply make up by looking into empty space. We cannot even do it by looking at a blank wall. There has to be a mirror or some reflecting medium which can serve as a mirror. Here, we seem to be saying that there is Consciousness and a reflecting medium – the mind. But of course if we have these two things, then we’re talking about dvaita not advaita.
Shankara’s Advaita introduces the concept of mAyA to provide a sort-of explanation for the world-appearance but the dvaitin may argue that, pedantically, brahman and mAyA are still two things. Only if we can explain everything in terms of paramArtha alone, he might say, can we establish non-duality. Of course, we can be pedantic too – you cannot explain anything in paramArtha, only in vyavahAra! But we acknowledge that mAyA is mithyA. In reality, there are no jIva-s, no world, no reflections. So, the bottom line is that reality is non-dual, so that we do not really have to justify the theory at all! Continue reading