Anandagiri's nyAyanirNaya on BSB
S. V. Subrahmanian
svskotra at HOTMAIL.COM
Mon Sep 11 17:05:57 CDT 2000
> Actually, if you live near Pennsylvania, it might be better to
> drive to Arsha Vidya Gurukulam and browse through their
> excellent collection of original texts. I went there to buy a book
> or two but I could not complete my "browsing" even after several
> hours. I had made several selections at closing time and the
> gentleman who runs the store hurried me into making the final
> purchase. Actually, he was more worried that I was overspending
> rather than the fact that it was past closing time.
Funny. I did the same a week ago, to collect material for the posting on
Tatvabodha and the person, chided me for buying a lot!!! "First read what
you have bought" the person said -:)
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>From Mon Sep 11 09:53:43 2000
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Date: Mon, 11 Sep 2000 09:53:43 -0700
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From: "Ravisankar S. Mayavaram" <miinalochanii at YAHOO.COM>
Subject: [advaitin] adhyaasa bhaashhya - Text of shrii Saxena - 1
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Sri Subhanu Saxena kindly sent me his text on adhyassa bhaashhya this
morning. He gave me permission to post in parts or as whole. I have
decided to post it in parts. But to those who want to read the whole
thing ASAP, please find the texts at
http://www.geocities.com/ambaal_daasan/bsb/
I have kept the file in ascii and MS Word format. The text was
converted to txt from Word via a HTML interface to word provided
automagically by Yahoo mail service.
Please note that copyright of the text rests with Sri Subhanu Saxena
(subhanu at hotmail.com) who is the author the text.
I thank Sri Saxenaji from my heart for this text.
Ravi
--
Part 1
Author: Subhanu Saxena
shankaram shankarAchAryam keshavam bAdarAyaNam
sUtrabASykrtau vande bhagavantau punah punaha
SrutismrtipurANAnAm Alayam karuNAlayam
namAmi bhagavdpAdam shankaram lokashankaram
sUtrabhASyapraNetArau vedAntAbjaprabhAkaru
vande parasparAtmAnau bAdarAyaNashankaru
Introduction
In the canon of vedanta litarature, the Brahma Sutram occupies a
unique position as the oldest systematic commentary on the
Upanishads. Of commentaries on the Brahma Sutram, Shankara's
commentary stands pre-eminent in elaborating advaita vedanta according
to his tradition, or sampradaya. Whilst there is doubt regarding
authorship of some of the works attributed to shankara, there is
universal agreement in the tradition that the bhAsyam on brahma sUtram
was composed by Adi Shankaracharya. This is evidenced by the fact that
the genesis of post shankara schools arises from sub-commentaries on
primarily his brahma sutra bhASyam. In these sub- commentaries (of
which the so-called bhAmati and vivaraNa schools are most recognised),
the authors profess to be elaborating on shankara's system of advaita,
and clearly identify shankara as the author of the bhASyam.
His astonishing introduction to his Brahma Sutra Bhashyam (BSB), often
called the adhyAsa bhASyam, is, in my view, one of the greatest texts
written on vedanta, and holds the status for me of a Sruti. For in it,
we find no quotation from other shastra in this introduction to
support his statements. They are simply outpourings from anubhava, or
experience, of an enlightened sage, and which appeal to that
sArvatrika-anubhava, or universal experience, that belongs to each and
every one of us.
Shankara's adhyAsa bhASyam fully serves the purpose of an
introduction. He succintly manages to summarise all the key points
that will unfold in his Brahma Sutra Bhashyam, and connects them to
the central underlying theme. The theme of is work is: "My commentary
will explain how the brahma sutram identifies the fundamental obstacle
to knowledge, and how the it explains the method used in the Sruti to
remove this obstacle, so that ultimate knowledge (which will be
defined), is acquired". At one stroke he covers the aim of the work,
its purpose, and what the answer is to the basic question above.
In summary, Shankara clarifies for us that the obstacle to
enlightenment is a misconception on our part, which superimposes
(mixes up) up the real and non-real, which drives an empirical view of
the world as an apparent duality of subjects, objects, and means of
knowing these objects. The misconception is innate to us, and
tradition gives the technical name adhyAsa to this
superimposition. Shankara further defines the avidyA in the Sruti as
this adhyAsa. Once this avidyA is removed, what is left is vidyA or
knowledge that is the experience of brahman, the Ultimate
Reality. Therefore, shankara says, the purpose of the shastra is to
reveal brahman by identifying and removing avidyA or misconceptions,
so that brahman can shine of its own accord.
In so doing, in his adhyAsa bhASyam, shankara sows the seed for all
the important aspects of his tradition of advaita:
1) What knowledge gives us knowledge of Ultimate Reality?
2) What is the obstacle to knowledge?
3) What is the nature of this obstacle?
4) How is knowledge of brahman attained? What are the means of
knowledge, and why is Sruti the ultimate means of knowledge?
5) What is the role and purpose of shastra in revealing this knowledge?
6) What is the method used by the shastra to reveal brahman?
If one had the time, one could take each statement in the adhyAsa
bhASyam and unravel it to reveal all of shankara's tradition of
advaita. In this article I will simply give a guided tour of the
contents of the adhyAsa bhASyam line by line, and highlight the key
messages. My rendering of the bhASyam will be as literal and
transparent as possible, so the readers scan judge themselves the true
meaning for them.
adhyAsa bhASyam is a short text, and one can read it in about 10
minutes or so. I have found it invaluable committing it to memory, so
it constantly flows through all my thoughts. I hope by the end of the
article the reader has the same feeling about this text as I.
I have referred in brief to the portions of the bhASya discussed at
the start of each section. I have followed the bhASyam in the order it
was written.
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>From Mon Sep 11 14:02:22 2000
Message-Id: <MON.11.SEP.2000.140222.0400.>
Date: Mon, 11 Sep 2000 14:02:22 -0400
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To: List for advaita vedanta as taught by Shri Shankara
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From: "K. Sadananda" <sada at ANVIL.NRL.NAVY.MIL>
Subject: [advaitin] Re: adhyaasa bhaashhya - Text of shrii Saxena - 1
Comments: To: List for advaita vedanta as taught by Shri Shankara
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Ravi - Thanks for posting Shree Subhanu Saxena's text on Shankara's
adhyaasa Bhaashhyam - It is a real treat. My thanks to both of you to
bring this to everybody's attention. Obviously I could not resist going to
the website and studying the whole text.
It is fantastic.
After studying it couple of times, tears were rolling through my eyes, in
gratutude to Bhagavaan Shankara and to my own teacher Shree Swami
Paramarthaananda Saraswati who could eloborately discuss in a language I
could also understand the implication of adhyaasa in term of human problem.
I agree and endorese again again Ananda's comments that this particular
section should be studied and studied till it is absolutely clear in our
minds.
It is true there was so much discussion by post Shankara philosophers on
the validity of avidya paticularly the locus of it etc. and also the
nature of PramaaNa. Yes we are interested in the inquiry of Brahman and
not on avidya!
As Saxenaji brought out clearly, even the issue of the PramaaNa, Shanakara
could anticipate and discuss so eloquently.
We are so grateful that Bhagavaan Shankara has laid down a royal path for us.
My thanks again and again to Saxenaji and to you for being persistent and
for bring it out for everyones reach.
Hari Om!
Sadananda
K. Sadananda
Code 6323
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Washington D.C. 20375
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>From Mon Sep 11 07:18:16 2000
Message-Id: <MON.11.SEP.2000.071816.0400.>
Date: Mon, 11 Sep 2000 07:18:16 -0400
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<ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>
From: "K. Sadananda" <sada at ANVIL.NRL.NAVY.MIL>
Subject: Re: [advaitin] Notes on BSB
Comments: To: List for advaita vedanta as taught by Shri Shankara
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>Thanks to Sadananda for a great series. Regarding adhyAsa of the
>nonSelf (anAtman) on the Self (Atman), I wish to make one point
>at this time and later write more on it. This point struck
>me as I glanced through the commentary of GovindAnanda and VAchaspati
>(bhAmatI) on the first few sentences of Shankara's bhAShya.
Thanks Anand - It may be a good idea to discuss all these aspects related
to adhyaasa before we enter into the suutra-s. I propose to take a break
(since I will be on travel anyway during the first two weeks of October)
and would give us enough time to catch up on this very important aspect of
Shankara Bhaashhya. We will be awaiting for your write-up.
It may be a very good idea if someone traslates the Shankara's original
text - Shree Ravi suggested Saxenaji and we can request him to do so.
>In the case of an illusion such as the snake on rope or silver
>in nacre, the illusion can be explained, analyzed, and shown to be
>possible due to some phenomena, physical/biological processes, etc.
>Even a magician makes use of illusions in his show to impress the
>audience. But then, the magician knows that each illusion that he
>creates can be analyzed, dissected step by step. When analyzed this
>way, the illusion ceases to amaze us. The illusion of the blue sky
>can be explained by scientists using physical processes. In school,
>we learnt how refraction of light causes things to appear bent.
>Many more examples can be given.
>
>Now consider the adhyAsa of the nonSelf and the Self. No such
>explanation can be given! The only thing we can say about this
>adhyAsa is that its cause cannot be analyzed! By analysis, we
>can explain how the illusory thing is a "transformation" of
>something else. But in the case of nonSelf and Self, we cannot
>come up with any transformation that happens to the nonSelf that
>makes it appear as the Self. Shankara says that this adhyAsa
>is mithyA (mithyeti bhavituM yuktam.h).
Very important point. Hence Shaastra pramaaNa is the only available
means. This aspect will be discussed in the next few notes.
Hari OM!
Sadananda
>Anand
>
K. Sadananda
Code 6323
Naval Research Laboratory
Washington D.C. 20375
Voice (202)767-2117
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>From Mon Sep 11 12:30:09 2000
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From: Kuntimaddi Sadananda <k_sadananda at HOTMAIL.COM>
Subject: [advaitin] NOTES ON BRAHMASUUTRA IIIC
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Notes on Brahmasuutra IIIC
sadaashiva samaarambhaam shankaraachaarya madhyamam|
asmadaachaarya paryantaam vande guruparamparaam||
I prostrate to the lineage of teachers starting from Lord Shiva who is ever
auspicious and with Bhagavaan Shankara in the middle and all the way up to
my own teacher.
vaastalya ruupam triguNairatiitam
aananda saandram amalairnidhaanam|
shree chinamayaananda guro praNiitam
sadaa bhajeham tava paada pankajam||
Who is the very embodiment of motherly affection who is beyond the three
guNa-s, who is full with bliss, and who is the very source of purity who is
the best among the teachers, Shree Chinmayaananda, to his lotus feet I
(sada) always prostrate.
---------------------------------------------------------------------
Adhyaasa Bhaashhyam (continued)
In the last notes we began the discussion of Shankara's shankhaa
samaadhaanam or response to the objections of the puurvapakshi that
aatma-anaatma adhyaasa is not possible since the four conditions required
for the adhyaasa are not met in the case of aatma-anaatma case. In response
to the objections, Shankara shows that the first condition is incorrectly
stated by the puurvapakshi and it should be prakaashhamaanatvam instead of
pratyaksha vishhayatvam. The second condition should be aamshika
aJNaatatvam instead of puurNa aJNaatatvam and this is fulfilled even the
aatma-anaatma case. The third condition is not universal and there are
exceptions and aatma-anaatma case falls in the category of the exceptions.
For the fourth condition involving 'samskaara' Shankara shows that it need
not have to be real snake to have previous samskaara, and even the samskaara
of a false snake can do the job. In the case of aatma-anaatma case also it
is the previous experience of false anaatma that leaves a samskaara, which
helps to project false anaatma on the aatma. The previous samskaara of
false anaatma occurs because of previous to previous samskaara of involving
false anaatma. The chain can go on. For the question of how did the very
first experience of false anaatma occurred. Shankara raises the issue that
one cannot ask about the beginning for the avidya. It is anaadi or
beginningless and it is similar to inquiring which is the first, chicken or
egg. It is anirvachaniiyam - naisargitoyam - it is inexplicable or
beginningless.
This above forms the first answer to puurvapakshi. This answer is
applicable to objectors that belong to both aastika and naastika camps. The
answer is given using the same laukika anumaana that puurvapakshi used in
his objections.
There is a second answer which is a more important answer, which is an
offensive argument. This part is mainly for the aastika puurvapakshi-s who
also believe in the validity of Veda-s as pramaaNa.
Shankara claims that adhyaasa that is talked about is Veda pramaaNa. The
rope-snake example is given not for proving adhyaasa. adhyaasa is not
derived from the rope-snake example. This example is given only as an
illustration of the nature of adhyaasa. Hence one should not try to extract
more than what is intended for, from the rope-snake example. It is not
meant for proving aatma-anaatma adhyaasa. The proof for that comes from
Vedas, directly. Not realizing that many puurvapakshi-s and objectors
focused their attention on the rope-snake example and extracted rules to
apply for aatma-anaatma adhyaasa. Even if one can disprove rope-snake
adhyaasa, that does not affect our arguments about aatma-anaatma adhyaasa,
since it is scriptural based not on laukika anumaana, such as on rope-snake
case. Arguments based on laukika anumaana are not applicable to adhyaasa
aatma since it is scriptural based anumaana. (The reader is referred back to
Ch.II to see the limitations of laukika or worldly example for application
to inference about aatma). For this adhyaasa, shruti is pramaaNa. This is
the first aspect to be noted.
The second aspect is this adhyaasa involving aatma-anaatma should not be
questioned by puurvapakshi-s coming from aastika group, because the
puurvapakshi-s themselves have accepted, in one form or the other, adhyaasa
in their own systems of philosophies, which they themselves are not aware
off. Here we are referring to puurvapakshi-s of aastika darashhaNa-s that
is saankhya, yoga, nyaaya, vaisheshhika, puurvamiimaamsa. In all their
systems aatma-anaatma adhyaasa is already there, whether they recognize it
or not. For example these systems also talk about aatma and they all accept
based on Veda pramaaNa that aatma is nityaH or eternal. They accept Veda
pramaaNa, karmakaanDa, puNyam and paapam (merits and demerits), aatma
surviving the death, and reincarnation into next birth - all implying the
continuity of aatma. They are all aware that aatma refers to 'aham' or 'I'
the self. Hence all of them say that 'I" the self is immortal or nityaH,
based on Veda pramaaNa. In spite of this fact about aatma, which they all
agree, they are conscious also of the fact that our experience is 'I am a
human being' " I am a male', I am a female', I am a husband', I am a wife',
I am a father' etc. Since aatma is neither human being, nor male, female,
wife, husband, or father, the above statements, 'I am male' refers to
anaatma only. Hence even according to their systems, I am a human being or
I am a mortal when such statements are made, are they error or knowledge?
They have to accept, and they do accept, that they are erroneous statements,
since they believe based on Veda pramaaNa that the self that I am is eternal
and not mortal. The error is 'deha aatma buddhi' or manushhyatva buddhi or
mR^ityatva buddhi - I am the body, I am a man, I am mortal - these errors
It is an error accepted by all aastika systems. It is called 'sthuula
shariira adhyaasaH', superposition of aatma on the gross body. They have to
agree for this sthuulashariira adhyaasa. In case if they do not accept it
as an error, then their philosophies will reduce to that of Chaarvaaka
system of philosophy, which does not belief in the existence of aatma leave
alone its eternity. This is because 'dehaatma buddhi' will become a fact,
if it is not an error. To be classified under Chaarvaaka will not be
acceptable to any aastika philosophers, and therefore they have to accept
that dehaatma buddhi (dehe aatma buddhi) is an error or adhyaasa and not a
fact. Hence the second point is adhyaasa - stuulashhariira adhyaasa, is
already accepted by puurvapakshi-s even though they are not conscious of it
when they raise this objection.
Since stuulashhariira adhyaasa, superimposition of aatma on gross body, is
inherently accepted by the puurvapakshi-s, they have to accept the extension
of this error as aatma-anaatma adhyaasa. Therefore puurvapakshi has no
basis to raise the issue of fulfillment of the four conditions for adhyaasa,
since they have accepted the stuulashhariira adhyaasa without applying their
four conditions. Let us take, for example the first condition, the
'pratyakshatvam' requirement for adhyaasa. It is not applicable, since in
stuulashhariira adhyaasa that puurvapakshi has already accepted as an error,
even though the superimposed aatma is apratyaksham. Similarly the same
applies with respect to all other conditions that the puurvapakshi has
raised. What saad^Rishyam or similarity is there between aatma and
stuulashariiram, gross body? Yet it is accepted due to shruti pramaaNa that
says aatma is different from the inert gross body.
Hence puurvapakshi has no basis to raise the issue against aatma-anaatma
adhyaasa. Another problem with puurvapakshi's argument is he is bringing
conditions pertaining to laukika anumaana which are not necessarily valid
for aatma-anaatma adhyaasa, which is based on shruti that is accepted by
both advaitin as well as puurvapakshi as valid pramaaNa.
While aatma-anaatma adhyaasa is based on shruti, one can not question even
the rope-snake adhyaasa also with the four conditions, since that adhyaasa
or error is experienced by us. Hence puurvapakshi can explain, but not
question the anubhava based rajju-sarpa adhyaasa. Different philosopher
have different explanations for the rajuu-surpa or rope-snake adhyaasa, and
these are called khyaati vaada-s.
aatmakhyaatirasakhyaatiH akhyaati khyaatiranyathaa|
tathaa nirvachanakhyaatiH ithyetat khyaati panchakam||
The yogachaara Budhhists say it is aatmakhyaati, which is one type of
explanation. Maadhyamika Budhhists say it is asakhyaati.
Nyaayavaiseshika-s say it is anyathaa khyaati, miimamsaka-s say it is
akhyaati, advaitins say it is anirvachaniiya khyaati; thus explanation vary
for the snake-rope adhyaasa. Shankara says whatever be the explanation, one
cannot question the snake-rope adhyaasa since it is based on anubhava or
experience or pratyaksha pramaaNa. Similarly the aatma-anaatma adhyaasa
also cannot be questioned since it is based shruti pramaaNa. Everyone's
explanation for it may differ but adhyaasa cannot be denied.
3-10. Degrees of adhyaasa in aastika darshaNam-s
Now, the difference between the puurvapakshi and adviatin is concerning to
what extent this adhyaasa has taken place. It is not the existence of
adhyaasa but to the degree this adhyaasa occurs. Here the different
philosophers disagree. Let us take for example the adhyaasa related to 'I
am a mortal'( anityatvam), 'I am a doer' (karR^itvam), and 'I am an
enjoyer'(bhokR^itvam). A nyaayavaiseshhika says that mortality is not a fact
but is due to a superimposition or adhyaasa and the truth is 'I am
immortal', whereas I am a doer, karthaa and I am enjoyer or bhoktaa are not
errors but facts only. Thus according to these philosophers, the first one
only is adhyaasa and the other two are facts. Saankhya and yoga
philosophers, on the other hand, says 'aham anithyaH' and 'aham kartaa' both
are adhyaasa but 'aatma is a bhoktaa' is a fact and there is no adhyaasa in
that. An advaitin says all the three are adhyaasa.
naadatte kasyachitpaapam nachaiva sukR^itam vibhuH|
aJNaanenaavR^itam JNaanam tenamuhyanti jantavaH||
hantaat chenmanyate hantum hataschenmanyatehatam|
ubhoutou na vijaaniitaH naayam hanti nahanyate||
The first sloka is from Geeta (V-15) and the second one is from
kaTopanishad. Because one is not a doer he nether acquires merits or
demerits. Only because of ignorance born delusion one thinks that one is a
doer and enjoyer. One thinks one is a killer and the other one is killed,
neither one knows the fact, there is neither a killer (kaR^itvam) nor the
one who undergoes killing (bhokR^itvam). Hence in addition to anityatvam
the kaR^itvam and bhokR^itvam are also due to adhyaasa.
Hence there is no disagreement in agreeing that there is aatma-anaatma
adhyaasa. Only in the extent of the adhyaasa there is a disagreement
between different schools of philosophy. Hence aatma-anaatma adhyaasa is
possible and is there.
With this, the third and fourth of the six topics that is adhyaasa shankhaa
samaadhaanam and adhyaasa sambhaavana are completed.
Next we will discuss adhyaasa pramaaNam.
--------------------------------------------------------
For those who are studying with me, here are the questions in Chapter III up
to this point. Try to answer and cross check the answers with the notes.
Questions on IIIA&B
1. What are the four mahaavaakyaas that provide shruti pramaaNa for advaita?
2. What is adhyaasa? what is the source for any error? What is the
fundamental error? What is its importance?
3. Why Shankara says there is no path other than knowledge? How does the
knowledge solve the problem? What role the other paths play?
4. In the rope/snake adhyaasa - why it is called satya anR^ita
mithuniikaraNam? What does that mean? And how is this definition applicable
to rope-snake adhyaasa?
5. How the above definition satya anR^ita mithuniikaraNam applies to aatma
-anaatma case? How is that relevant to you and to everyone else?
6. What are the three definitions of adhyaasa?
7. List the four conditions for adhyaasa that the puurvapakshi presents to
dismiss the aatma-anaatma adhyaasa. How they are applicable to the
rope-snake case but not to the aatma-anaatma case.
8. How does Shankara addresses each of the four requirements for adhyaasa
that the puurvapakshi presents?
9. Why Shankara brings anaadi and anirvachaniiyam to account for how the
very first experience of anaatma occurs?
10. Now a bonus question! anaadi or beginningless and anirvachaniiyam, the
inexplicable nature -are they valid answers to the problem or are they just
a clover way of escaping to answer the question? How do the other
aachaaryaas get out of the problem of answering the question of 'How did we
all got into this problem of bondage in the first place?' - Or to rephrase
it, how did this cycle of janma to karma to janma started in the first
place? Which explanation you think is more logical and why?
To give enough time for people to think and to catch up, there will not be
any notes posted next week. That helps me also since I will be out of town
and also will give me some time to catch up on my office work! I have to
show that your taxes are at work!
Hari Om!
Sadananda
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bhava shankara deshikame sharaNam
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