[Advaita-l] Question on adhyaasa

[V Subrahmanian]

Where is this meaning given?

//6. jalAkAsha------ghatAkAsha + water in the jar + reflection of the space
along with trees, creepers, stars etc//

घटावच्छिन्नखे नीरं यत्तत्र प्रतिबिम्बितः ।
साभ्रनक्षत्र-आकाशो जलाकाश-उदीर्यते ॥ १९॥

//19. The sky with clouds and stars reflected in water contained in a
pot which encloses space, is known as 'Akasa in water'.//


कूटस्थे कल्पिता बुद्धिस्तत्र चित् प्रतिबिम्बकः ।
प्राणानां धारणाज्जीवः संसारेण स युज्यते ॥ २३॥


23. On the Kutastha is superimposed by imagination in the intellect
(buddhi). The reflection of Kutastha in the intellect is animated by
vitality and is called the Jiva. It is subject to transmigration.

जलव्योम्ना घटाकाशो यथा सर्वस्तिरोहितः ।
तथा जीवेन कूटस्थः सोऽन्योऽन्याध्यास उच्यते ॥ २४॥

24. As the Akasa in a pot is concealed by the Akasa reflected in the
water with which the pot is filled, so Kutastha is obscured by Jiva.
This principle is called mutual obscuring or superimposition.


Water-space is reflected space and pot-space is real space. These are
two dharmi-s, basic entities. But by the reason that the water-space
is attributed (dharma) with the reflection of sky with the clouds and
stars, for the onlooker, these alone capture his attention and the
underlying or accommodating pot-space is hidden/ignored. Thus, the
pot-space is superimposed by the water-space. The idam-amsha, the
is-ness aspect of the pot-space (the dharma of the pot-space) is what
is seen in the water-space as 'the water-space is' even though it is a
mere reflection. This is the superimposition of the idam amsha of the
pot-space on the water-space which is actually only reflected-space.
Thus there is a mutual superimposition, anyonyadhasa.


The Atma (kutastha) (dharmi) is real and the chidabhasa (dharmi)
(reflected consciousness) is unreal and insentient. The dharma of the
RC, samsaritvam, is superimposed on the Atma to make the Atma appear
to be the samsari. The sat, chit of the Atma (the 'dharma' of the
Atma) are superimposed on the chidabhasa, RC, to make it appear as
someone/something existing (real) and sentient.  Thus, there is a
mutual superimposition between Atma, OC, and chidabhasa/jiva/RC.


These two verses from the same chapter, a little later, aid our
understanding of anyonyadhyasa easier:

इदमंशस्य सत्यत्वं शुक्तिगं रूप्य ईक्ष्यते ।
स्वयन्त्वं वस्तुता चैवं विक्षेपे वीक्ष्यतेऽन्यगम् ॥ ३४॥


34. In the illusion 'This is silver', the pearl oyster shell is the
thing perceived and is real, but by an error these notions, viz.,
'this-ness' and its 'reality', are transferred to the imaginary
silver. In the same way the ideas of 'Self' and 'existence' which
belong to Kutastha are transferred to the Jiva through the error
caused by nescience.

नीलपृष्ठत्रिकोणत्वं यथा शुक्तौ तिरोहितम् ।

असङ्गानन्दताद्येवं कूटस्थेऽपि तिरोहितम् ॥ ३५॥

35. As the blue exterior and triangular form of the mother of pearl
are lost to the vision, so the non-tactility and blissfulness of
Kutastha are obscured by superimposition.


regards

subbu


On Mon, Dec 3, 2018 at 9:44 PM H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Pranams Sri Sadananda Ji,
>
> Reg  << Viveka perhaps to separate cognitively the two and keep them
> separated unless needed for vyavahaara. >>,
>
> Perhaps just a moot point. Viveka could only be a part of the sadhana to
> reach the Goal which is jnAna.  Cannot  offer any views on the rest as it
> is unclear to me. But may not be of any importance in the current context.
> Regards
>
> On Mon, Dec 3, 2018 at 8:26 PM kuntimaddi sadananda <
> kuntimaddisada at yahoo.com> wrote:
>
> > Chandramouliji and Venkatraghavanji, PraNAms
> >
> > Thanks for the clarification of the anyonya adhyaasa.
> >
> > As I understand from these posts:
> >
> > In essence, Kutastha remains unaffected while 'I am' part is coming from
> > it and 'this' part is coming from enlivened MI. The mixture is the jiiva
> > with one leg on I am and the other leg on this and therefore gets
> confused.
> > Viveka perhaps to separate cognitively the two and keep them separated
> > unless needed for vyavahaara.  The knower in the triad may be still this
> > mixture while the Knower in the aham brahmaasmi is the leaving the 'this'
> > part and claiming the I am part as full and complete.
> >
> > Appreciate any corrections.
> >
> > Hari Om!
> > Sadananda
> >
> >
> >
> >
> > On Monday, December 3, 2018, 7:12:37 PM GMT+5:30, H S Chandramouli via
> > Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >
> > Pranams Sri Sadananda Ji,
> >
> > The following might also be helpful in understanding the Panchadashi
> verse
> > under reference.
> >
> > While analyzing the mahAvAkya “ tatvamasi “, two possibilities are
> > considered for understanding the meaning of “ tvam “. One extends upto
> > chidAbhAsa ( RC ) while the second extends upto kUtastha ( OC ). When
> > chidAbhAsa ( RC ) is considered as the meaning of “ tvam “, the
> > sAmAnAdhikaranya relevant is bAdhasAmAnAdhikaranya. When the meaning of “
> > tvam “ is considered to be kUtastha ( OC ), the sAmAnAdhikaranya relevant
> > is mukhyasAmAnAdhikaranya. In the Panchadashi verse under reference, it
> is
> > the latter which is considered while stating “ anyOnyadhyAsa “.
> >
> > Hope this will be of some help in understanding the Panchadashi verse.
> >
> >
> > Pranams and Regards
> >
> > >
> > >>>
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