[Advaita-l] avidyA is adhyasta (superimposed) in AtmA

[Sudhanshu Shekhar]

Hari Om,

Bhagvan BhAshyakAra in His commentary on KathOpanishad mantra 2.2.11 states
the following:




*सूर्यो यथा सर्वलोकस्य चक्षुर्न लिप्यते चाक्षुषैर्बाह्यदोषैः ।एकस्तथा
सर्वभूतान्तरात्मा न लिप्यते लोकदुःखेन बाह्यः ॥ ११ ॥लोको ह्यविद्यया
स्वात्मन्यध्यस्तया कामकर्मोद्भवं दुःखमनुभवति ।*





*Due to the avidyA, which is adhyasta (superimposed) in one's own AtmA,
people experience sorrow which emanates from desire and karma.न तु सा
परमार्थतः स्वात्मनि । However, that avidyA in not there really, in
paramArtha, in one's own AtmA.*

This commentary clearly demonstrates that avidyA is itself adhyasta in
AtmA. And (hence), this avidyA is not there in AtmA in paramArtha. That is
to say, this avidyA merely appears in AtmA, while it is not actually there.

Incidentally, the usage स्वात्मनि अध्यस्तया अविद्यया also demonstrates that
avidyA and adhyAsa have different connotations.

Further, in BSB 1.3.19, BhAshyakAra states - एक एव परमेश्वरः कूटस्थनित्यो
विज्ञानधातुरविद्यया, मायया मायाविवत् , अनेकधा विभाव्यते, नान्यो
विज्ञानधातुरस्तीति ।

The one Supreme Lord, who is eternal, immutable and pure consciousness,
appears multifarious on account of avidyA, which is MAyA, like a magician.
There is no other consciousness.

Here, AchArya equates MAyA and avidyA, just as He does in MANDUkya kArikAa
3.10 - आत्मनो माया अविद्या, तया प्रत्युपस्थापिताः, न परमार्थतः सन्तीत्यर्थः
।

Thus, the conclusion is as under:-

1. avidyA is superimposed in AtmA.

2. avidyA and adhyAsa have different connotations.

3. avidyA and MAyA are identical.

4. avidyA i.e. MAyA is not there in AtmA in paramArtha. It merely appears
therein like snake appears in rope.

Regards.
Sudhanshu Shekhar.