[Advaita-l] [advaitin] 'Dvaita accepts body-adhyasa'
chevendrakaushik at gmail.com
Fri Oct 29 11:03:33 EDT 2021
On Fri, 29 Oct, 2021, 8:00 pm Srinath Vedagarbha via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:
> 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
> > 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.
Yes avidya is anadi. Though it doesn't have parmarthika truth,as long as
avidya is there, the notion of time is also there.
> 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.
If the samsara is not anadi then what happens to the nitya samasaris?? Who
are eternally in 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
> > is the viveka between atma and anatma and claiming oneself to be the
> > 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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