[Advaita-l] Question on adhyaasa

[kuntimaddi sadananda]

   -    
PraNAms 
   
 
   
I just completed that sloka. 
   
 
   
Here is my understanding.
   
 
   
1. Space is infinite. Similarly, chit is infinite. 
   
 
   
2. Yet when we place an empty pot, we think, space enclosed in a pot depending on the size of the pot. That is ghaTaakaash. The pot space limited by the pot walls and therefore depends on the size of the pot
   
 
   
3. The fact is space accommodates the pot and the pot-space. It is all pervading and not limited by the pot walls. Yet from the point of vyavahaara, pot-space is limited and enclosed within the body of pot. 
   
 
   
4. When the pot is full of water, the amount of water depends on the pot-space. (I was told that the dvaitins think each jeeva is like pot - some are small pot, and some are big - why – Sorry - that is the way it is. The maximum ananda they can have in moksha is limited by how much each pot can accommodate. 
   
 
   
5. Yet one can see the whole reflection of the outer space in the pot water – will all the clouds and plants that is all the inert and live entities. If there are birds they also will be seen – hence the example covers being and non-beings with entire space along with clouds, stars etc. The vision depends on the vision span of the top of pot-water area. That is jalaakaasha mentioned in the sloka.
   
 
   
6.  Jalakaasha is the reflection of mahaakaasha which is infinite. In the vision of jaalakaasa the original pot-space is covered.
   
 
   
7. The pot space is unaffected by the neither the water in the pot nor the refection of mahaakaasha as jalaakaash. But it is masked when one is paying attention to the reflection of the external space.
   
 
   
8. From the point of unaffectedness aspect only the pot-space is equated to Kutastha Chaitanya, which forms the very basis to accommodate a reflecting medium (water) and indirectly the reflection of the total consciousness but via the names and forms limited by the vision of the pot-mouth!
   
 
   
This much is the analogy.
   
 
   
9. When it comes to the meghaakaasha and maahakaash where similar reflection is discussed in terms of the tiny water bubbles in the clouds as the reflecting medium, Vidyaranya poins out that one cannot really these tiny bubbles and the reflection of space too. But one has to infer it – anumeeyate.
   
 
   
10 The discussion of the meghakaasha and mahaakaasha is in relation to Iswara and Brahman. By the analogy, Vidyaranya is also pointing out that one cannot see Iswara who is the reflection in maayaa. Maaya also cannot be seen like water droplets in the clouds. Iswara and maaya both have to be anumeeyate, one has to infer. Looking at the creation, one has to infer both maaya, the material cause for creation, and Iswara who is maayaavi. This aspect Vidyaranya discusses it later.  
   
 
   
11. This is where we stopped out talks for today.
   
 
One can listen to the talks on you-tube under Acharya Sadaji brought to you by Advaita Academy. (Just little advertisement!)   
My thanks to Chadramouliji and Venkatranganji for enlightening me.    
Hari Om!   
Sadananda   
----------------------------- 
   
 
   
   

On Tuesday, December 4, 2018, 12:02:07 PM GMT+5:30, V Subrahmanian <v.subrahmanian at gmail.com> wrote:   
   
   
   
On Tue, Dec 4, 2018 at 11:49 AM H S Chandramouli <hschandramouli at gmail.com> wrote:   
   
   
   
   
   
   
On Mon, Dec 3, 2018 at 11:15 PM V Subrahmanian <v.subrahmanian at gmail.com> wrote:
   
<< 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'.// >>
   
 
   
Namaste.
   
 
   
What is the significant difference between the above two??



   
The idea behind the analogy is: the pot, with water, is kept in the open and the reflection of sky with clouds and stars is captured in it. Since there is the similar word 'AkAsha' for both space and the sky, the idea of the 'sky-akasha, attributed' hiding the pot-akasha is forceful. There is no need to include trees, etc. in the analogy.    
regardssubbu      
   
   
   
 
   
Regards
   
 



      
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   On Tuesday, December 4, 2018, 12:00:18 PM GMT+5:30, H S Chandramouli via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote: 
 
 Namaste.

There is no difference between what is stated in the two links given and
what is stated in Panchadashi.

A model has been presented in Panchadashi for explaining the same. The
question raised by Sri Sadananda Ji was how the model explains the same.
That is all.

Regards

On Tue, Dec 4, 2018 at 10:32 AM S Jayanarayanan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> (previously sent without proper carriage returns)
>
> kuntimaddi sadananda kuntimaddisada at yahoo.com wrote:
>
> > PraNAms to all.
> > We are doing the Panchadasi Ch. 6 -Chitadeepa prakaraNa.In that, there
> is a discussion adhyaasa using ghaTaakaasa,
> > jalaakaasha, meghaakaasha and mahaakaasha in relation to kuuTashta,
> brahman, jeeva and Iswara. How do you explain
> > these analogies and more importantly the anyonya adhyaasa here?
> > Panchadasi- Ch. 6 – Sloka24 says:
> > Jalavyomnaa ghaTaakaaShO yathaa sarvastirohitaH|
> >
> > Tathaa jeevena kuuTasthaH saH anyOnya adhyaasa uchyate||
> >
> > yathaa, Jalavyomnaa ghaTaakaaShaH, sarvaH tirOhitaH; tathaa jeevena
> kuuTasthaH, saH anyonya adhyaasaH
> > It says, anyonya adhhaasa – what is the mutual superimposition here?
> > Hari Om!Sadananda
> >  Couple of websites have this to say:
>
>
> http://pastimespaceadvaitavedanta.blogspot.com/2013/12/five-sheaths-and-atman.html
>
> "Disciple: What is the relation between the Kosha and the Atman?
> Guru: Anyonya-Adhyasa.
>
> Disciple: What is Anyonya-Adhyasa?
> Guru: Anyonya-Adhyasa is mutual superimposition. The attributes of the
> five sheaths are superimposed on the Atman.
> The attributes of the sheaths, e.g., change pain, etc., are falsely
> attributed to the pure soul or the Atman.
> The attributes of the Pure Atman such as Existence, Knowledge, Bliss,
> Purity, Consciousness are transferred to
> the five sheaths."
>
>
> http://saipadarenu.blogspot.com/2009/03/chapters-sixteen-and-seventeen.html
>
> "The attributes of the mind, senses, Prana and body are transferred to the
> pure Atman and the attributes of Atman
> are transferred to the mind and the body. This is called mutual super
> imposition (Anyonya Adhyasa). Through
> this superimposition, the insentient mind seems to be intelligent, and the
> impure and insentient body is
> mistaken for the pure and sentient atman. "
>
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