Dṛg-dṛśya Vivekaḥ 6–7: Reflection of Consciousness
Channel: Consciousness Research Centre
Date: 2020-05-27

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Ājñā-cakra
The conscious Self (cidātmā) though self-luminous, has no manifestation. This is because, from the point of view of the absolute, no other object can be manifested by consciousness. 

Text 6:
cicchāyā-veśato buddhau bhānaṁ dhī-stu dvidhā sthitā |
ekāhaṁ-kṛtir-anyā syād-aṁtaḥkaraṇa-rūpiṇī ||

“Buddhi (intelligence) appears to posses luminosity on account of the reflection of consciousness in it. Buddhi is of two kinds: one is called egotism (ahaṁkṛtīḥ) and the other, mind (antaḥkaraṇa).”

Luminosity: The conscious Self (cidātmā) though self-luminous, has no manifestation. This is because, from the point of view of the absolute, no other object can be manifested by consciousness. To become manifest, Self would have to change, develop boundaries and qualities. But from the point of view of conditioned consciousness (cittam) a modification known as mind (antaḥkaraṇa) appears because of the superimposition of ignorance (avidyā) on the Self. 

Antaḥkaraṇa consists of four components: mind, intellect, consciousness reflected in mind, and ego. These four in no way are connected to Ātman or Brahman. The components of antaḥkaraṇa are impediments to Self-realization. Apart from antaḥkaraṇa there are six other deterrents: desire, anger, jealousy, confusion, pride and envy. These six need no explanation, as a mere look at these words will show how dangerous they are. 

Mind, being the product of avidyā, is insentient (jaḍa). But it appears to be conscious on account of its association with consciousness (ātmā). The Ātman appears as buddhi when associated with antaḥkaraṇa. Buddhi appears to be endowed with agency, will etc. on account of its association with consciousness.

Buddhi, dhīḥ or intelligence is the internal organ which is subject to various modifications. The modification which makes and endows it with agency etc., is known as ahaṁkṛtī, ahaṅkāra or egotism. Another modification is memory—various faculties by means of which external objects are perceived, recalled and recognized. 

By itself, buddhi is insentient. But its appearance as subject, object and the means of perception is possible on account of the reflection of consciousness (cicchāyā) in it. This reflection endows Buddhi with the apparent power of perceiving objects.

Two kinds of buddhi: When consciousness is reflected in buddhi, it undergoes two main modifications: the ego and the mind. The ego implies a subject (ahaṅkāra) and its mind (antaḥkaraṇa). The inner organ, according to its different functions, is known as volition and doubt (manas), the faculty of memory (cittam) and the faculty of recognition (buddhi).

Text 7:
chāyāhaṁ-kārayo-raikyaṁ tat-pāyaḥ-piṅḍavan-mataḥ |
tad-ahaṁ-kāratā-dātmyā-drehaś-cetana-tāmagāt ||

“In the opinion of the wise, the identity of the reflection (of consciousness) and ego is like the identity of a fire and a (heated) iron ball. The body, having been identified with the ego (which has already identified itself with the reflection of consciousness or Self) passes for a conscious entity.”

The first śloka described the eye and the mind as perceivers with respect to their several objects of perception. But they are insentient. Therefore a doubt arises as to their power of cognition. That doubt is solved by this śloka which says that though the mind, senses and body are insentient, yet on account of the reflection of consciousness (cicchāyā) in them, they appear to be conscious. Hence knowledge of objects appears possible for them.

Ego is associated with the notion of a subject, but it only an appearance.

Identity: In the case of a red-hot iron ball, fire and iron appear qualitatively identified or functionally identical. Similarly the reflection of consciousness, coming in contact with ego, becomes completely identified with it, and they cannot be separated. This reflection of consciousness which identifies itself with the insentient ahaṅkāra is called jīva or embodied being.

Conscious entity: That is, movement etc. are ascribed to the body on account of this identification. Consciousness imparts the appearance of sentiency to all objects from egoism to the gross body, because it is the innermost essence of all. The body is where the sense organs are located; therefore there is no separate identification with the sense organs.

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