Chidabhasa

Chidabhasa is the Sanskrit term which means the ''abhasa'' or reflection of Brahman, the Universal Self, on or through the mind; ordinarily this term is used to denote the reflected Universal Self in the Jiva, the Individual Self. The philosophical conditionedness belongs to ''chidabhasa''.
The causal body or the ''Karana Sarira'' which is the cause of man’s enjoyment or suffering is composed of the ''Anandamaya Kosha'' and adheres to the soul so long as the soul resides in the ''Sthula Sarira'' ('gross body') or the ''Sukshama Sarira'' ('subtle body'), both vehicles of Avidya ('ignorance'); afflicted by ''vasanas'' ('desires/longings') the ordinary being does not become ''Chidabhasa'', the reflection of the ''Atman'' in the ''Karana Sarira'' (Kaivalyanavanita II.31).

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Avidya'' ('ignorance') is beginningless, it is an ''Upadhi'' ('the limiting adjunct'). 'Chidabhasa' is the reflection of Consciousness in '' buddhi'' ('ego'), the effect of ''avidya'', which is inseparably united with ''buddhi''.
''Jiva'' is the imperfect form of Consciousness and is an unreality. The Nirguna Brahman causes ''Chidabhasa'' to appear as real consciousness and operate in the ''Vyavaharika'' world as the doer, the enjoyer, sufferer and so forth. ''Chidabhasa'' constitutes ''Ishvaratva'' and is almost an exact likeness of true consciousness on account of its being associated with '' Prakrti'' in equilibrium and consequently unperturbed by the '' gunas'' in action.
''Jiva'', the enjoyer and the sufferer, is neither the immutable ''Kutastha'' nor ''Chidabhasa'' (on account of which the intellect grasps the things that come within its range) but a combination of the two. The ''Jiva'' not realizing the reality of ''Kutastha'' considers all individual and collective enjoyments and sufferings to be real; the ''Jiva'' projects and superimposes on the Self the qualities of doership etc.; and assumes many forms in the waking and the dream states.

Vedanta holds that there is one Atman for all ''Jivas'' and what distinguishes one ''Jiva'' from another is its separate '' antahkarana'' and ''chidabhasa'' (which two are subtle parts of the body). An object is known by the mind with the assistance of ''chidabhasa-chaitaniya'', there is object-consciousness when ''chidabhasa'' begins to act. The intellect which is a modification of ''Prakrti'' cannot know an object because an object cannot know itself. Suresvaracharya states that Consciousness which manifests itself as an illuminating factor in all external perceptions is really the object to be known otherwise Consciousness itself is not aware of anything.

References

{{Indian philosophy, state=collapsed

Vedanta
Sanskrit words and phrases