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Vol. XX, 1996
SELF-LUMINOSITY OF...
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by cognition because being manifested by cognition is being pervaded (vyāpya) by 'being an object of cognition just as simšapāness' (siṁsapātva) is pervaded by treeness (vrksatva). When 'treeness' is denied (vyävartamāna) in a particular object, it is obvious that 'simšapāness' is also absent there. Similarly, if the Ātman is not the object of cognition it cannot be manifested by cognition. Anandabodha finally employs the following syllogism :
Saniveditā na sanividadhīnaprakāśaḥ Saruvitkarmanām āntareņa paroksatvät
samvedanavad itilo. (The cogniser does not depend on cognition for his manifestation because he is not the object of cognition but is self-luminous like cognition itself). Thus, Anandabodha refutes Śälikanātha's view and proves the Vedāntic doctrine of self-luminosity of the Atman, as propounded in the earlier texts of the Advaita Vedānta. Anandabodha in his Praināņamālā and Nyāyamakaranda explains the nature of Brahman or Atman as consciousness (vijñāna). With the help of a number of scriptural statements (śrutivākya) and valid reasonings he establishes the Advaita doctrine that Brahman as of the nature of Pure Consciousness (viśudhavijñāna) which constitutes the essential nature of Brahman. As Brahman is devoid of attributes (nirguna), consciousness cannot be its attribute. Consciousness, according to Advaita Vedānta, being itself Brahman is not identical with the empirical knowledge expressed by the terms like jñāna, buddhi etc., and consciousness (vijñāna or samvid) is trans-empirical and transcendental.
According to Anandabodha pure consciousness (visudhavijñāna) is self-luminous (svayamprakāśa). Which does not require any other object for its luminosity. Since all the empirical objects are manifested by this supreme light, no object can illumine supreme consciousness, Braluman, which is therefore self-luininous and self-proved. Anandabodha differs from the view put forth by the Nyāyaschool which does not approve the theory of self-luminosity of the consciousness (vijñāna). According to the Nyāya school the Self (Atman) is essentially a pure substance (dravya). The knowledge (jñana or buddhi) being one of the adventitious qualities of the Atman resides in the Atman. Hence samvid or vijñāna is not self-luminous (svayani-prakāśa).
Anandabodha asks the question whether vijñāna (consciousness) cognises objects
