[Advaita-l] adhyAsa - part V

bhaskar.yr at in.abb.com bhaskar.yr at in.abb.com
Tue Jun 3 06:30:02 CDT 2003

praNAm Jay prabhuji
Hare Krishna

prabhuji you wrote :

So it is incorrect to say *blueness* is superimposed on sky.  All we see is
diffracted sun-light as *blueness* of the sky there is nothing that is
superimposed there.

>  Sri Vidyashankar prabhuji has already explained this analogy as how we
do adhyArOpa & then doing apavAda for the clear understadning of the subtle
topics.  Further, I'd like to mention that from the pAramArtika view point
there is no superimposition at all, it is one & only one without a second
EkamEvAdvitiyam.  But in vyavahAra, in day-to-day life, people are
practically experiencing this adhyAsa which you cannot deny with the
support of sheer logic.  That is what Sri Shankara says in bhAShya.  It is
not proper to say that *blueness* of the sky is not there in vyavahAra.  If
no one misconceives *blueness* in sky, does anyone denote in the manner
*This is sky alone* not *blueness* superimposed sky??  correct prabhuji...
like that way if there was no adhyAsa with regard to brahman, then the
whole system of vedAnta ShAstra would not have instructed that Brahman is
one & the ONLY REALITY.  There is no second entity (duality/dvaita) which
is not this brahman.

>  Prabhuji, as you said elsewhere in your series of posts on adhyAsa (III
or IV), in brahman (chEtana/vishayi) we cannot superimpose a thing
(jada/viShaya) that which is not its dharma (attribute).  Yes, prabhuji it
is true that brahman is not an ignorant one who is responsible for
superimposing a dharma which does not belong to it.  (There is a discussion
on *locus of avidya* in the list kindly gothrough it).  From the absolute
point of view, it is evident that brahman is neither ignorant nor
associated with any delusion.  But problem arises in understanding once you
come to the conclusion that apart from brahman there is another chetana
which is adhishtAna for this delusion.  This is absoulutely unacceptable to
advaita which strictly upholds the concept of *atmaikatvavAda*.

>  From the above it is clear that this adhyAsa, object of adhyAsa & the
adhiShtAna for adhyAsa are all the byproduct of adhyAsa & it is in the
realm of *adhyAsa* itself.  As you correctly pointed out that it is quite
evident that there is no substratum as such whatsoever for avidya, it is
for the sake of discriminating between Atma - anAtma, advaitins say that
the concept of adhyAsa is antahkaraNa's svAbhAvika dharma which projects a
thing which is not there!!  & this wrong perception will disappear at the
dawn of absolute kEvala jnAna.

>  I humbly request Sri Jaldhar Vyas prabhuji & Sri Vidyashankar prabhuji
to correct me if I misunderstood/misquoted advaitic view points.

>  Hari Hari Hari Bol!!!
>  bhaskar

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