- •Preface
- •The Self and the Absolute
- •References
- •Introduction
- •The Self and the Absolute
- •References
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Introduction
- •Nature of the Self
- •Self-luminosity of the Self
- •Multiplicity of the Self
- •References
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Introduction
- •Nature of the Self
- •Introduction
- •The Empirical self
- •References
- •Introduction
- •References
- •Introduction
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •Nature of the Self
- •Introduction
- •Introduction
- •Nature of the Self
- •References
- •Introduction
- •The Self and s'iva
- •Introduction.
- •Nature of the Self
- •Introduction
Introduction
According to $ankara ( 7th/8th century A. D. ) Brahman •is the only, the supreme and the most perfect reality. The world of manifold-ness is said to be existing only from the phenomenal point of view, while from the transcendental point of view, it is without any existence. Again, though the real self or Qtman is identical with Brahman1, the empirical individual selves are mere appearances. It is mdycl, the cosmic nescience, which is responsible for the appearance of the material world and the empirical selves.
TNature of the self
Pure consciousness or caitanya is the essence of the self. It is not the consciousness df any particular form but is pure consciousness or awareness common to all forms of knowledge. And, consciousness being self-luminous, the self is essentially self-luminous. It is pure light or clear radiance which reveals itself even when there is no object. Even in deep sleep and fainting, the self exists, as is inferred from such later recognition as 'I slept happily for a long time' etc2. Pure consciousness is identical with existence and bliss. The consception of existence involves the ideas of truth, eternality, immutability and completeness. The self is, therefore, unconditionally true, eternal, unchangeable and self-complete.
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The Self in Indian Philosophy
The self is eternal and exists in all the three points of time-past, present and future. It is kutastha or unchangeable and exists in the same nature for ever. Tn its essence, it is not subjected to bondage and sufferings, because it is of the nature of pure knowledge and bliss3. It is omnipresent, universal and infinite, because true consciousness is without any limitation. The self is vibhu or all-pervasive ; it is not conditioned by time and space. It is neither atomic nor intermediary in size. If the self were atomic, it could not pervade all the parts of the boby, and the quality of consciousness could not be perceived in the whole body. Actually, however, consciousness is perceived in the whole body. The self is; therefore, not atomic. Neither can it be regarded as of intermediary size. If it were so, it would be subject to destruction, while all the scriptures declare it to be eternal i.e. not subject to origination and destruction4.
The self is one ; it is the same self that exists in all beings. It is out of ignorance that the self is regarded as many or different in different individuals5.
The self is without any quality ; the qualities that seem to pertain to the self are only apparent. The self is devoid of action, because action involves an idea of change in the subject i. e. the self in which it resides, while the self is changeless. KartTtva or agency and bhoktftva or enjoyment' are not possible in the self, because these characteristics bring with' them the ideas of action and change in the self6.