[Advaita-l] [advaitin] 'Dvaita accepts body-adhyasa'

Srinath Vedagarbha svedagarbha at gmail.com
Fri Oct 29 10:05:37 EDT 2021

On Wed, Oct 27, 2021 at 7:18 PM V Subrahmanian <v.subrahmanian at gmail.com>

> The BG 13th ch. verse 'purushah prakriti- stho hi bhunkte prajritijaan
> gunaan. Kaaranam gunasangosya sadasad yonijanmasu' teaches that Atma,
> identified with the prakriti (as body mind senses prana complex - dharmi
> adhyasa) considers the prakriti dharmas as its own (dharma adhyasa). This
> results in samsara, birth repeatedly.
It also teaches prakriti and purusha are anadi. Thus, this adhyasa and
> samsara are also anaadi. So there is no anyonyashraya defect in all schools
> which accept adhyasa and samsara as anadi.

Gita of course teaches purusha is anadi, but it does not mean adhyAsa is

The idea of 'anAdi' is valid if kAla is accepted as real. But in Advaita
kAla (along with all others) are avidya kalpita by jIva. Thus unless you
have dehAtma adhyasa you cannot have a notion of time. Hence, the anAdi
vaad is not applicable in defending charge of anyonyashraya defect.

Btw, Dvaita does not accept samsAra is anAdi (even though the existence of
jIva is anAdi). You must have confused with Vististadvita, who accepts
anadi samsara.

> As to when  and how the adhyasa took place is not the responsibility of
> the shaastra to explain. It is committed to only show  the remedy. And that
> is the viveka between atma and anatma and claiming oneself to be the Atma.
> The 13th chapter is a mirror of the adhyasa bhashya.

No it is not.

The same Geetha also says in  II.12 :

na tvevAhaM jAtu nAsaM na tvaM neme janAdhipAH |
na chaiva na bhavishhyAmaH sarve vayamataH param.h || 12 ||

(But certainly (it is) not (a fact) that I did not exist at any time; nor
you, nor these rulers of men. And surely it is not that we all shall cease
to exist after this.) (Swami Gambhirananda's translation).

What is that Sri Krishna is talking about the existence of many beings here
as implied in the form of 'I('SriKrishna)', 'you (Arjuna)' and 'rulers of

As we can see, only two options exist;
1. Either He meant many "instances" of dhEhAtma bhAva (of Him,Arjuna &
others) due to adhyAsa.


2. Pure chaitanya tattvas in them.

First option is unacceptable, for how can anyone say physical BMIs are
eternal? Then that leads to accepting the second option, i.e.  chaitanya
or consciousness beings in those plural subjects are eternal.

Therefore, the idea of anAdi adhyAsa stands refuted by Gita.


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