To the Advaitins the function of knowledge is to reveal the real nature of things. The fundamental feature of knowledge is that it does not depend on human notions. It depends on the thing itself.l In spite of this uniformity in the nature of knowledge, they distinguish the universal knowledge from the particular knowledge. Safikara calls it the distinction between Nirvi~e.sa Vijfi~na and Vi~e.sa Vijfifina. 2 The particular knowledge or Vi~e.sa Vijfifina presents the reality as limited by name and form. It is the knowledge of the Absolute Reafity as infected by division and discrepancy) It gives us the knowledge of the changing objects, not having their being in and through the Absolute, but enjoying an independent existence. It provides the false cognition of things. 4 The knowledge of reality in its Absolute and infinite aspect is the universal knowledge or Nirvi~e.sa Vijfi~ina. It is the absolutely perfect knowledge. The Advaitins describe it as self-luminous experience and, like the Upanisadic view, identify it with Brahman or Atman. Saflkara also supports this view and stresses that the effulgence of Brahman is original which illumines all objects but is itself illumined by no other light, s The reason for serf-luminosity as given by gaflkara is that Brahman can never become an object of knowledge. 6 As regards self-luminosity, he is of the view that had Atman not been there, the activities of the mind and senses would have been impossible. The light of .Z, tman pervades the whole body, senses and mind.
The problem before the post-Saflkara Advaitic philosophers was to provide a more solid ground to the Advaitic view of serf-luminosity in order to save it from the attacks of the opponents. Citsukha takes upon himself this task and excels other Advaitins in accomplishing it, for the others simply repeat his arguments. Ingenuity of his arguments has earned wide admiration of many modern scholars. His contribution lies in giving the most suitable definition and proofs for self-luminosity. Its cogency must draw our attention
The fact that Citsukha begins his most learned work the Tattva-pradfpikd with a discussion of self-luminosity shows the significance of this notion. While defining self-luminosity he has suggested as many as eleven possible