Abhasa concept in Shaivism predicates that there are two
parts of ‘I’ – one part is made of pure intelligence or pure consciousness and
the other subsists on subjectivity. In other words, this abhasa is equivalent
to the concept of maya and therefore concerns the concept of Brahman as well.
The indescribable and inconceivable Brahman is attained
through the realization of the falsity of abhasa.
The intellect meditates on Brahman and disregards other
objects by saying neti neti. When all other objects are negated, the final
residue is nothing but Brahman, and Brahman alone. In that state of experience,
abhasa is totally effaced. This is because when limitations are rooted out, all
differences and divisions created by abhasa disappear. In the void of abhasa
now pervades the infinite Brahman.
Abhasa is the false conception regarding the materiality of
the world of appearance, that which is illumined, a principle or category in
Shaiva ontology. Abhasa applies to both the objective world and the subjective
world.
One school of thought holds maya as the dwara (gate),
through which one Brahman appears as many. But Abhasa cannot be altogether ignored.
Vachaspati Mishra believes that maya is co-existent with Brahman. In that
sense, abhasa or the world of appearance is expedient for the operation of the
Universe. This process of operation of abhasa conceals Brahman as its object.
An individual can realize the relationship between the world
of appearance and Brahman by regarding all sensory data as illusory the gross
physical world, the senses of perception, mind, and the intellect are all truly
non-existent and hence constitute only abhasa.
Abhasa leads to false knowledge. True knowledge is opposed
to it. However, the two co-exist. A person who has realized Brahman has a
bodily existence. According to the text of Vedas, maya appears to be absolutely
unreal, a non-entity. However, it is Brahman that assumes diverse forms through
Maya.
Vedantins propose that the impact of abhasa through its
magical creations is indefinable, unchangeable and entirely different from
Brahman, which is constant (nitya).
Brahman is different from maya because abhasa created by
maya does not exist in reality. Brahman manifests itself by subordinating
abhasa or maya and facilitating the incarnation of Brahman on the earth from
time to time.
Yoga Vasistha is one of the texts that illustrates the idea
that this world is a perfect abhasa.
Abhasa is the sensory data.
Abhasa Concept Adi Shankaracharya
According to Shankaracharya, a
person is fed on this knowledge which leads to actions in the jurisdiction of
abhasa. The magic of maya diverts a person from the path of true knowledge or
understanding of Brahman as the final truth.
Quoting from Chandogya Upanishad, Shankara talks about the
quest for emancipation which does not yield early fruit. But the actions bear
early fruit continue to cast the spell of abhasa and keep on deferring the
attainment of mukti or liberation.
The Sankara school of Vedanta says that ajnana (nescience)
is the factor that deludes the mind and obstructs the comprehension of Brahman.
This ajnana or avidya creates illusions.
The concept of abhasa is integral to the concept of Brahman.
Passage through the world of senses enables a person to get over maya or abhasa
and perceive the path of sat, chit, ananda (knowledge, existence and bliss).
That opens the vista to Brahman. Therein lies the significance and purpose of
abhasa.
Abhasa Concept In Kashmir Shaivism
In Kashmir Shaiva Philosophy, abhasa signifies thirty six
tattvas (ontological categories or principles) ranging from Shiva tattva or
prithvi tattva – from the most subtle and pervasive to the most gross and
limited. In its typical philosophical position, Kashmir Shaivism holds that
whatever appears in whatsoever forms – all are real as they all are
manifestation of Paramashiva (the universal being or consciousness).
Source - Encyclopedia of Hinduism Volume I page 3 - 4 IHRF
A History of Indian Philosophy Vol I/II by S. N. Dasgupta 1975 Cambridge University Press
Abhinavagupta: An Historical and Philosophical Study, 1963 Kanti Chandra Pandey, published by Chokhamba Sanskrit Office.