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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