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Oppiliappan List Archive: Message 00104 Jul 2006

 
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Anubhuthi is not manifested by ahamkAra.
Ramanuja asks, 'kimchAsyasmvitsvarupasya Athmanh ahamkAra nirvarthyA 
abhivyakthih kim rupA?,' what is the nature of the manifestation of 
samvid, which is Athman, for advaitins? It is not produced since 
samvid or anubhuthi is said to be unoriginated. Nor does it appear, 
as the anubnuthi is said to be not the object of another perception. 
It cannot also be an indirect manifestation through another means 
like the sense-contact with the object or by removing the obstruction 
that prevents manifestation.The first kind is seen in the perception 
of jati by seeing the vyakthi, the object that belongs to the jati 
and the perception of the face in the mirror by the contact of the 
eye with the image.The second is the removal of defect from the 
perceiver which obstructs the perception, as the control of mind and 
senses through samadhamadhi in order to help the comprehension of the 
sasthras, which provide the knowledge of Brahman.Ramanuja dismisses 
both kinds of manifestation of anubhuthi by ahamkara by quoting from 
advaitic work Athmasiddhih. "KaraNAnAm abhoomithvAth na 
thathsambandha hEthuthA; ahamarThasyaboddhrthvAthna sa thenaiva 
soDhyathE." The first is not possible since anubhuthi is not an 
object of sense perception and the second also is impossible since 
ahamkara is the perceiver according to advaitin and hence cannot 
remove its own defect. 
Neither does Ahamkara  help perception in the way that a lamp helps 
the eye to perceive the object which was hitherto in darkness. There 
can be no obstacle to be removed in the case of perception through 
ahamkAra. AjnAna cannot reside in anubhuthi which is self -luminous 
and ajnAna can only be removed by jnAna. Since samvid is said to be 
of the nature of jnAna, being the same as Atman,ajAna cannot reside 
in it  as jnAna and ajnAna are mutually exclusive. AjnAna, ignorance 
can reside only in the knower and not in the known, like ghata. Since 
anubhuthi, identical with Athma for advaitin, is not the knower  but 
a mere perception and a witness ajnAna cannot  cannot reside in it. 
Moreover if ajnana is said to be a bhava padhArtha, a positive entiy 
it will be refuted later. If on the otherhand it is  mere absence of 
jnAna, it is not an obstacle and comes to an end as soon as the jnAna 
arises. So by no reason whatsoever ahamkAra can manifest anubhuthi.
Also the contention that anubhuthi ismanifested by ahamkAra as 
abiding in it is not acceptable. The manifesting agents like a bright 
light do not show the object they manifesis not  as abiding them. 
Even a mirror does not manifest the face but only the light does it 
which when reflected inside the mirror shows the face as though it is 
inside the mirror.Similarlt the jnAna is the manifestor and not the 
ahamkAra. anubhuthi being self-proved is not perceived by the eye and 
hence ahamkAra cannot show it as an erraneous perception appearing 
itself as a knower. AhamkAra is therfore not the knower and thre real 
knower is the Self and the anubhuthi is not the Self.






























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