Pratibimbavada

Vadiraja, although refuting non-dualism since plurality of Brahman's attributes is inescapable if the primary sense of the scriptures interpreted is taken seriously, accepts a limited similarity between Jiva and Brahman but contends that if the reflection of Brahman stands for the Jiva, the embodied soul, the same, owing to the obvious dissimilarities referred to, cannot be identified with Brahman then such a comparison only succeeds in annihilating the soul.^[4] Sankara regards the reflection of consciousness (Chidabhasa) as wholly unreal.^[5] In his Maneesha Panchakam (St.2), Sankara argues that distinctions if any between the one Consciousness reflected in the hearts of all and its reflection are delusory. According to the Vedanta the 'Light of Consciousness' reflected in the pools of thought in the mind-intellect is the individualised sentient ego in each one of us; this is the Theory of Reflection.^[6] Vidyaranya reiterates that Abhasa and Pratibimba refer to slight or partial manifestation which resembles the real but does not have the properties of the real entity.^[7]

The individual soul is only the reflection of the Atman on the mind; this reflection gives rise to a separate sense of ego. The pure consciousness of the Atman is unchangeable; as the reflection of its consciousness falls upon the mind the mind takes the form of the Atman and appears to be conscious. The mind is able to perceive because it reflects both the Atman and the object of perception (Yoga Sutras IV.21-22).^[8] Whereas Padmapada in his Pancapadika and Prakasatman in his Pancapadikavivarna hold that Ishvara and Jiva as reflections of pure consciousness, the reflection that avidya ('nescience') superimposed on Brahman receives, that the reflected image is as real as the prototype, Sarvajnatman in his Samksepasariraka states that Pure Consciousness reflected in nescience is Ishvara and the same pure consciousness reflected in the inner sense is the Jiva on which account Ishvara, as a reflected image, is subject to the defects of avidya in as much as when characterized by nescience the self is construed as a witness; when identified with the intellect, it is taken to be the knower.^[9]

Pratibimbavada^[10] states that the Self (Brahman or Atman) is reflected or projected onto its own inscrutable (anirvachaniya) power or avidya ('nescience'). Thus the Jiva is the reflection (effect), and is non-different from Brahman (since effect doesn't have a separate or independent existence from the cause, just like a gold bangle or a gold ring doesn't have a separate existence from the lump of gold). This leads to the inference that the changing existence or Sat-Asat (empirical/objective existence or Vyavaharika, and the imagined/subjective existence or Pratibhasika), as well as the unchanging, unborn, attribute-less, absolute existence or Sat (Paramarthika), are all Brahman (Everything is Brahman^[11][12]).