[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada

H S Chandramouli hschandramouli at gmail.com
Sun Jun 12 03:38:16 CDT 2016

Namaste Sri Venkatraghavan Ji,

Reg  << The PanchapAdika VivaraNam speaks of the simultaneous occurrence of
jnAnAdhyAsa and arthAdhyAsa :

"(ArthAdhyAsa)...accounts only for the superimposition of the object.
Padmapada now begins to explain the definition with reference to
'jnanadhyasa' also. But when we admit one of these 'adhyasas', the other
too is automatically implied. As such why should there be a separate
explanation for jnanadhyasa' (superimposition of the cognition)? Even
though when one of the two adhyasas is established, the other too is
implicitly established, yet the definition of 'arthadhyasa' cannot cover
the cases of 'jnanadhyasa'. Hence a separate explanation is given."
(PanchapAdika VivaraNam of PrakAshAtma Yati, Rendered into English by PS
Sastri, pp 61-62) >>,

I think as with many other issues here also different views are available.

Most of the सोपाधिक भ्रान्ति (sopAdhika bhrAnti) examples pertain to
arthAdhyAsa without jnAnAdhyAsa. Redness in a crystal placed closed to a
flower is known to the observer as belonging to the flower but he continues
to see it in the crystal.

What is commonly known as “sixth sense” would be an example of jnAnAdhyAsa
without ArthAdhyAsa.

It is stated that AtmakhyAti admits of jnAnAdhyAsa without admitting
arthAdhyAsa whereas anyathAkhyAti (chintAmani school) admits of arthAdhyAsa
without admitting jnAnAdhyAsa.



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