doubt-Atman as self luminous

[Guest guest]

Dear Advaitins,

 

Please clarify my doubt.

 

In Advaita Vedanta Atman is considered as Self-luminous one. If

self-luminous is the quality of the Atman then It cannot be eternal.

If something is predicated to a substance then the substance is

limited to the extent of that predicate. For example, if the colour of

a flower is red, then we can easily say it as red flower and cannot

say it is black or yellow. Here the flower is limited to some extent

i.e. red. Hence Self luminosity cannot be the quality of the self. As

an unlimited one, it cannot be the locus of any qualities or

attributes. Then why and how Atman is considered as self-luminous in

advaita vedanta. I need a detailed answer on this topic. The

explanation may either be based on Tarka concepts or any other

advanced philosophical arguments

 

Yours

K.SRIPATHY

k_svsharma

[Guest guest]

advaitin, "k.sripathy" <k_svsharma wrote:

>

> Dear Advaitins,

>

> Please clarify my doubt.

>

> In Advaita Vedanta Atman is considered as Self-luminous one. If

> self-luminous is the quality of the Atman then It cannot be

eternal.

> If something is predicated to a substance then the substance is

> limited to the extent of that predicate. For example, if the

colour of

> a flower is red, then we can easily say it as red flower and cannot

> say it is black or yellow. Here the flower is limited to some

extent

> i.e. red. Hence Self luminosity cannot be the quality of the

self. As

> an unlimited one, it cannot be the locus of any qualities or

> attributes. Then why and how Atman is considered as self-luminous

in

> advaita vedanta. I need a detailed answer on this topic. The

> explanation may either be based on Tarka concepts or any other

> advanced philosophical arguments

>

> Yours

> K.SRIPATHY

> k_svsharma

>

ShrIgurubhyo NamaH

 

Namaste Sir,

 

REPLY;

Why is Atman considered self-luminous ?

 

The Shruti says: AtmanA eva ayam jyothiShA Aste…..(Br.Up. IV.iii.6)

(By the light of the Atman alone he sits...)The purpose of Shruti

saying that the Atman is self-luminous is to draw the attention of

the aspirant from the non-Atman (like the body, the senses, the

mind, intellect, ego and other illumining agents like sun, moon,

etc. outside of him, and which he erroneously deems to be the

sources that `enliven' this world ) and fix the attention on the

Atman and realize It as his true Self. This is the only way for

Moksha, release, from samsara.

 

How is the Atman considered as self-luminous?

 

Again, the Shruti has to be consulted for this. The svayam-jyoti-

brAhmaNam of the Brihadaranyaka Upanishad (IViii.) gives a detailed

analysis as to how Atman is determined to be of the nature of self-

luminosity.

 

It is not the quality of the Atman but Its very nature – svabhAva.

A svabhAva, inherent nature, is inalienable from the entity. Like

the auShNyam of agni (heat of fire). One might cite cases like `due

to the influence or preponderance of maNi, mantra or auShadhi, the

aushNyam could be held in check'. But this is only a

temporary `subdue' ing of the heat. Once the effect of the maNi,

etc. is ended, the auShNyam manifests again. It was never lost; it

was only made unmanifest. Even in the case of Atma, the svyam-

jyotis svabhAvam could, due to avidya, remain unmanifest, that is,

not recognized by the ajnani. Shruti draws his attention to the

true nature of Atma (see Br.Up. cited above), uses a lot of yukti

and establishes that it is because of this svyam-jyotis-svabhAva

(self-luminosity) that the whole universe is `alive'.

 

Dear Shri Shripathi ji, since you seem to be conversant with tarka

concepts and are capable to understanding the vedantic explanations

and appreciating them, may I request you to make an in-depth study

of the Svayam-jyotir-brAhmaNam (Brh.Up. IV. Section iii)? This

study of this whole section, especially the first half, along with

the Acharya's Bhashyam, will prove immensely helpful in your quest

on this topic. Your understanding will be largely enhanced if you

simultaneously read the commentary of Sri Anandagiri. The bhashyam

with this commentary is available in many standard Sanskrit

editions. The one I have is a publication of Mahesh Research

Institute, Varanasi, edited and `foot-noted' by Sri Subrahmanya

Shastri. You may also keep the English translation of Swami

Madhavaananda of the Sri Ramakrishna Mutt.

 

As I am unable to bring myself to a work of such magnitude that you

are asking for, the above is the best I can do to help you. Maybe,

there are others on this esteemed List who can provide you more

help.

 

The Bhashyam is in very great detail with questions and answers. It

would be helpful to see the bhashyam for IV.iii.30 as well where the

Acharya concludes:// ….because Pure Intelligence, like the crystal,

is naturally transparent. The self-luminosity of the Atman is

another reason. //

 

I am no good at tarka. May i humbly ask a question? It is stated by

you that the Atman is unlimited. Is it proper/possible to give

this 'attribute' of limitlessness to Atman? Maybe this is just

kutarka.

 

With Pranams,

subbu

Om Tat Sat