sribhashya-mahasiddhantha- anubhuthi is not manifested by ahamkAra.

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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.