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[Footnote 1: Vedanta would have either pratijñâ, hetu and udâharana, or udâhara@na, upanaya and nigamana, and not all the five of Nyâya, viz. pratijña, hetu, udâhara@na, upanaya and nigamana.]
[Footnote 2: Vedântic notions of the pramâna of upamana, arthapatti, s'abda and anupalabdhi, being similar to the mîmâm@sâ view, do not require to be treated here separately.]
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of all our world experience. This goes directly against the jñâtatâ theory of Kumârila that consciousness was not immediate but was only inferable from the manifesting quality (jñâtatâ) of objects when they are known in consciousness.
Now Vedânta says that this self-luminous pure consciousness is the same as the self. For it is only self which is not the object of any knowledge and is yet immediate and ever present in consciousness. No one doubts about his own self, because it is of itself manifested along with all states of knowledge. The self itself is the revealer of all objects of knowledge, but is never itself the object of knowledge, for what appears as the perceiving of self as object of knowledge is but association comprehended under the term aha@mkâra (ego). The real self is identical with the pure manifesting unity of all consciousness. This real self called the âtman is not the same as the jîva or individual soul, which passes through the diverse experiences of worldly life. Îs'vara also must be distinguished from this highest âtman or Brahman. We have already seen that many Vedântists draw a distinction between mâyâ and avidyâ. Mâyâ is that aspect of ajñâna by which only the best attributes are projected, whereas avidyâ is that aspect by which impure qualities are projected. In the former aspect the functions are more of a creative, generative (vik@sepa) type, whereas in the latter veiling (âvara@na) characteristics are most prominent. The relation of the cit or pure intelligence, the highest self, with mâyâ and avidyâ (also called ajñâna) was believed respectively to explain the phenomenal Îs'vara and the phenomenal jîva or individual. This relation is conceived in two ways, namely as upâdhi or pratibimba, and avaccheda. The conception of pratibimba or reflection is like the reflection of the sun in the water where the image, though it has the same brilliance as the sun, yet undergoes the effect of the impurity and movements of the water. The sun remains ever the same in its purity untouched by the impurities from which the image sun suffers. The sun may be the same but it may be reflected in different kinds of water and yield different kinds of images possessing different characteristics and changes which though unreal yet phenomenally have all the appearance of reality. The other conception of the relation is that when we speak of âkâs'a (space) in the jug or of âkâs'a in the room. The âkâs'a in reality does not suffer
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any modification in being within the jug or within the room. In reality it is all-pervasive and is neither limited (avachinna) within the jug or the room, but is yet conceived as being limited by the jug or by the room. So long as the jug remains, the âkâs'a limited within it will remain as separate from the âkâs'a limited within the room.
Of the Vedântists who accept the reflection analogy the followers of N@rsi@mhâs'rama think that when the pure cit is reflected in the mâyâ, Îs'vara is phenomenally produced, and when in the avidyâ the individual or jîva. Sarvajñâtmâ however does not distinguish between the mâyâ and the avidyâ, and thinks that when the cit is reflected in the avidyâ in its total aspect as cause, we get Îs'vara, and when reflected in the anta@hkara@na—a product of the avidyâ—we have jîva or individual soul.
Jîva or individual means the self in association with the ego and other personal experiences, i.e. phenomenal self, which feels, suffers and is affected by world-experiences. In jîva also three stages are distinguished; thus when during deep sleep the anta@hkara@na is submerged, the self perceives merely the ajñâna and the jîva in this state is called prâjña or ânandamaya. In the dream-state the self is in association with a subtle body and is called taijasa. In the awakened state the self as associated with a subtle and gross body is called vis'va. So also the self in its pure state is called Brahman, when associated with mâyâ it is called Îs'vara, when associated with the fine subtle element of matter as controlling them, it is called hira@nyagarbha; when with the gross elements as the ruler or controller of them it is called virâ@t puru@sa.