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

[V Subrahmanian]

This verse of the Bhagavatam  https://sa.wikisource.org/s/qno  8.24.46

श्रीराजोवाच -
अनाद्यविद्योपहतात्मसंविदः
तन्मूलसंसारपरिश्रमातुराः ।
यदृच्छयेहोपसृता यमाप्नुयुः
विमुक्तिदो नः परमो गुरुर्भवान् ॥

informs us that the jiva is in anadi samsara due to anadi avidya enveloping
his true svaprakasha chaitnaya svabhava.

regards
subbu










On Sat, Oct 30, 2021 at 1:06 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> On Fri, Oct 29, 2021 at 7:35 PM Srinath Vedagarbha <svedagarbha at gmail.com>
> 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.
>>
>
> Advaita accepts Time also to be anAdi. DehAtma adhyasa is anadi and hence the basis for repeated creation by Brahman.
>
> In each creation all aspects are manifested, space, time, Veda, etc.
>
> The sUta samhita makes a reference to kAla as the sambandha (relation)
> between mAya and Atma (2-2-10) : कालो मायात्मसम्बन्धात् सर्वसाधारणात्मक:
>
> There is also a sloka that is quoted often, but I am not able to find the source (Sri Appayya DIkshitar says this occurs in the ChitradIpa of
> Panchadashi, but I cannot seem to find it there):
> जीव ईशो विशुद्धा चित् तथा जीवेशयोर्भिदा ।
> अविद्या तच्चितोर्योगः षडस्माकमनादयः ॥
> In this sloka, the term अविद्या तच्चितोर्योगः is said to refer to kAla by Sri VAsudeva Brahmendra Sarasvati svAminah in his Sanskrit translation of vichAra sAgara.
>
> (An old post by Sri S.Venkataraghavan  https://www.advaita-vedanta.org/archives/advaita-l/2016-December/043739.html)
>
>
>> 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.
>>
>
> Srimad Bhagavatam 5.14.1 (prose)  https://sa.wikisource.org/s/pdz
> स होवाच
> स एष देहात्ममानिनां
> सत्त्वादिगुणविशेषविकल्पित-कुशलाकुशल-समवहारविनिर्मित-विविधदेहावलिभिर्वियोगसंयोगाद्य
> *नादिसंसारानुभवस्य*
>
> The Bhagavatam says the samsara is anadi.  For this Vijayadhwaja Tirtha's
> commentary is there, accepting the anadi samsara.
>
> Madhva says in mandukya:
>
> anAdimAyayA viShNorichchayA svApito yadA
>
> tayA prabodhamAyAti tadA viShNum prapashyati.
>
> [Due to anAdimAyA which means ViShNu's Will, the jIva has been made to/put
> into the slumber of samsara. When the jIva, owing to  ViShNu's Will wakes
> up, then he gets the vision/realization of ViShNu.]
>
>
>  This also accepts samsara is anadi. All schools  accept samsara as anadi
> but sa-anta, that is, there is an end to it though.
>
> Vishnudasa Nagendracharya says:
> ಎಲ್ಲ ಚೇತನರು, ಎಲ್ಲ ಅಚೇತನಕ್ಕೆ ಮೂಲಭೂತವಾದ ಪ್ರಕೃತಿ, ಕಾಲ, (ಅವ್ಯಾಕೃತಾಕಾಶ ಮತ್ತು
> ವೇದಗಳು) ಈ ಎಲ್ಲವನ್ನೂ ನಿಯಮಿಸುವ ಚೇತನೋತ್ತಮನಾದ ಶ್ರೀಹರಿ ಇವರೆಲ್ಲರನ್ನೂ ಅನಾದಿ ಎಂದು
> ಒಪ್ಪಲೇಬೇಕು. ಒಪ್ಪುವ ಅನಿವಾರ್ಯತೆಯಿದೆ.
>
>>
>>
> All these are accepted only because the samsara is anadi. Without
> samsara/prapancha the above have no relevance at all.
>
>>
>>>
>>> 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.
>>
>
> That there is no bheda, nAnAtva, in chaitanya is stated by the Gita
> itself:
> सर्वभूतेषु येनैकं
> भावमव्ययमीक्षते ।
> अविभक्तं विभक्तेषु
> तज्ज्ञानं विद्धि सात्त्विकम् ॥ २० ॥ 18.20
> That is Sattvic Jnanam which perceives that in all distinct bodies the
> inhering Chaitanya is One only, undivided.
>
> And bheda drishTi is censured in the next verse:
>
> पृथक्त्वेन तु यज्ज्ञानं
> नानाभावान्पृथग्विधान् ।
> वेत्ति सर्वेषु भूतेषु
> तज्ज्ञानं विद्धि राजसम् ॥ २१ ॥
> To hold that the Chaitanyam is different in different bodies is raajasa
> jnanam.
>
> Tamasic jnanam is to hold that there is no higher principle than the body:
> यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
> अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ २२ ॥
>
> Therefore, the BG 2.11 statement by Bhagavan is from the laukika drishti
> where the bodies are seen as different. It is an anuvada of this laukika
> drishti by Bhagavan, just as the Dvaa suparnaa mantra specifies a jivatma
> as bhokta distinct from the abhokta paramatma in the body, as an anuvada of
> the adhyasta chaitanya jiva.
>
>
>
>>
>> Therefore, the idea of anAdi adhyAsa stands refuted by Gita.
>>
>
> The very statement of the Gita 13th ch.  'purushah prakriti- stho hi
> bhunkte prajritijaan gunaan. Kaaranam gunasangosya sadasad yonijanmasu'  is
> an endorsement of adhyasa, accepted by Madhva too in Bhagavata Tatparya
> nirnaya:  'आत्मभावः शरीरे तु द्रव्यभ्रम उदाहृतः - 4.31.16
>
> regards
>>
> subbu
>
>> /sv
>>
>>
>>
>>