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

[Kaushik Chevendra]

Namaste srinathji.

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>
> wrote:
>
> > 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
> schools
> > which accept adhyasa and samsara as anadi.
> >
>
> Gita of course teaches purusha is anadi, but it does not mean adhyAsa is
> anadi.
>
> 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
> that
> > is the viveka between atma and anatma and claiming oneself to be the
> Atma.
> >
> > 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
> men'?
>
> As we can see, only two options exist;
> 1. Either He meant many "instances" of dhEhAtma bhAva (of Him,Arjuna &
> others) due to adhyAsa.
>
> or
>
> 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.
>
> /sv
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