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

[Raghav Kumar]

Namaste SubbujiThe wrong identification (sthUla deha adhyAsa) with the physical body is accepted by the dvaitins. Yet, as you indicated, Shankara goes a step further to boldly assert that even the mind (and sUxma sharIra)  with its pramANa prameya vyavahAra is also an adhyAsa. That is bold and mind boggling. And only Advaita Vedanta asserts that. The dvaitins as I understand, assert the permanence of the subtle body and by implication the mind in some firm or the other to enable enjoyment of viShNu sAyujya etc in Vaikuntha. 
Negating the mind itself as mithyA, in Advaita, leaves Pure Consciousness which is outside the stream of time and space, as the only Reality.
The earlier experienced objects become relegated to a lower order of Reality.
OmRaghav


Sent from Yahoo Mail on Android 
 
  On Fri, 15 Oct 2021 at 3:19 pm, V Subrahmanian<v.subrahmanian at gmail.com> wrote:   

On Thu, Oct 14, 2021 at 10:11 PM Vinodh <vinodh.iitm at gmail.com> wrote:

Namaskaram,
Kindly pardon any ignorance on my part, but I thought that body-adhyasa was always accepted by Dvaita? In other words, I assumed that Dvaitins hold that the Jivaatma which is chaitanya-svaroopa (nature of consciousness or sentient) is falsely imagining itself to be the body which is jada (insentient). This is, in my limited understanding, similar to the view of the Samkhya philosophy where the (multiple) Purushas which are sentient experience the Prakriti which is insentient (and makes up 24 tattvas including the five panchabhootas of which the body is made) while not realizing the difference between Purusha and Prakriti. 
It is my understanding that the main difference of Advaita to these philosophies is not the body-adhyasa but rather the Jiva-Brahma-aikyam (one-ness of the Jiva and Brahman). 
So this post makes me wonder if there anything new (or surprising) about Dvaitins accepting body-adhyasa. 

That all aastika schools hold the Atma to be distinct from the body-mind complex is well known. The purpose of mentioning this with reference to Dvaita is that the consequence of the error (of taking the body to be the self) is, as explained by the Adhyasa Bhashya, all pramana-prameya vyavahara, both laukika and shaastriya, up to moksha, will have to be bracketed as happening in the realm of avidya.   This default, bold observation by Shankaracharya is unacceptable to all the others.  The status of the body-mind that is wrongly seen as the self, is also in danger:  avidya kalpita.  It falls in the category of anirvachaniya since it can't be satyam as it is sublated upon right knowledge and it can't be asat like the gagana kusuma since it is experienced.  Such a category is anathema to all others.  So, merely holding the idea that the body-identification is an error is not enough and one will have to go further to accept the consequences too.  
regardssubbu

Please do correct me if any of my above understanding is incorrect. 🙏

On Thu 14. Oct 2021 at 21:36, V Subrahmanian <v.subrahmanian at gmail.com> wrote:


Here is an updated article on the above topic.  New evidences are added including a short video clip of the late Pejawar Swamiji on taking the body as the self is bhrama, mithyaajnana:

https://adbhutam.files.wordpress.com/2021/10/dvaita-accepts-body-adhyasa-1.pdf

regardssubbu

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