[Advaita-l] About jnanadhyasa and arthadhyasa

[Raghav Kumar Dwivedula]

Namaste Subbu ji
You said that the buddhi idea in atasmin tadbuddhi is indicative of
jnAnAdhyAsa, can we say similarly that the other definition viz., paratra
pUrvadRShta avabhAsaH as pointing to the dRShTa avabhAsaH or an apparent
*object* seen, i.e.,  arthAdhyAsa?

I remember such an idea being mentioned but kindly correct if mistaken.

On Sun, 31 Dec, 2023, 10:42 am V Subrahmanian via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Sat, Dec 30, 2023 at 11:41 AM 'Bhaskar YR' via advaitin <
> advaitin at googlegroups.com> wrote:
>
> > praNAms
> >
> > Hare Krishna
> >
> >
> >
> > True. The idea that the snake is out there is in the mind alone and more
> > importantly, the correction that - there is no snake but the rope alone
> is
> > - also has to happen in the mind alone. The locus of the error is the
> mind
> > and the correction has to happen there alone.
> >
> >
> >
> >    - Yes that is as simple as that, even at the bhrAnti time we don’t say
> >    snake which we ‘are’ seeing is anirvachaneeya and after realizing the
> >    ‘rope’ knowledge also we don’t say we ‘were’ seeing some
> anirvachaneeya
> >    snake but OTOH we conclude that we were seeing snake due to our
> mistake of
> >    rope or absence of rope knowledge.  Atasmin tadbuddhiH lakshaNa vAkya
> of
> >    adhyAsa too saying the same thing i.e. jnAnAdhyAsa but I don’t know
> how
> >    theories like anivachaneeya khyAti vAda, arthAdhyAsa, akhyAti vAdi,
> khyAti
> >    vAda etc. intruded in shankara’s adhyAsa bhAshya.  adhyAsa is not
> pramANa
> >    siddha but anubhava siddha that is the reason why bhAshyakAra has not
> given
> >    any pramANa vAkya to establish adhyAsa if the adhyAsa is pramANeekruta
> >    prama only then it is not bhrama it is something really existing and
> that
> >    which really existing cannot be eradicated by amount of jnana.
> >
> >
>
> Dear Bhaskar,
>
> After hearing about the 'arthaadhyasa' not having hinted or stated by
> Bhagavatpada, I recalled these two passages from the Bhashya which, in my
> opinion, is about arthAdyAsa.  The idea is: in atasmin tad buddhi
> definition of adhyasa, we have the jnanadhyasa articulated well. In the
> following passages, the bhashya says that 'what is  not there really, is
> appearing to be there'.  This expression, I think, is about 'some *thing*'
> (artha = object) that appears real to an uninformed person, but upon
> exposure to the bhashya, will be realized as not really existing:
>
> What appears does not exist  - Shankara observes in the Gita Bhashya
>
> In the Bhagavadgita Bhashya, in two places, we come across this pithy
> observation by Bhagavatpada:  That which appears does not really exist'.
> The actual passages are given below.
>
> At the end of the commentary for 2.16, Shankara summarizes the Vedantic
> teaching of Bhagavan to Arjuna:  You too, just as the Jnanis, look upon the
> transformations, the dualities such as cold and heat, as mere appearances
> analogous to the mirage water'.
>
> In the commentary to 13.26, he makes a similar observation: The kshetram,
> world, like the elephant conjured up by a magician, an object seen in a
> dream, a phantom city, etc, are actually non-existent but appear as though
> they exist. The one with such a conviction, owing to his direct vision of
> the Truth, transcends delusion.
>
> 1.    BGB 2.16    त्वमपि तत्त्वदर्शिनां दृष्टिमाश्रित्य शोकं मोहं च हित्वा
> शीतोष्णादीनि  नियतानियतरूपाणि द्वन्द्वानि
> *‘विकारोऽयमसन्नेव मरीचिजलवन्मिथ्यावभासते’*    इति मनसि निश्चित्य तितिक्षस्व
> इत्यभिप्रायः ॥ १६ ॥
> For him to say 'the transformations are mithya', the basis is the Chandogya
> 6th ch. passage: वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्  the
> transformations (such as pot, saucer..) are mere names while the substance
> in them, clay, alone is real.
>
> 2.  BGB 13.26      निरस्तसर्वोपाधिविशेषं ज्ञेयं ब्रह्मस्वरूपेण यः पश्यति,
> क्षेत्रं च   मायानिर्मितहस्तिस्वप्नदृष्टवस्तुगन्धर्वनगरादिवत् *‘*
> *असदेव सदिव अवभासते**’* इति एवं निश्चितविज्ञानः यः, तस्य
> यथोक्तसम्यग्दर्शनविरोधात् अपगच्छति मिथ्याज्ञानम् ।
>
> regards
> subbu
>
>
>
> >
> >    -
> >
> > Hari Hari Hari Bol!!!
> >
> > bhaskar
> >
> >
> >
> >
> >
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