[Advaita-l] [advaitin] PanvhadashI 2.35

[Bhaskar YR]

praNAms Sri ChandramouLi prabhuji
Hare Krishna

For Sri Bhagavatpada, Brahman is the ever **existing** adhishthAna. Subject to this only, any **other** adhishthAna may or may not be essential. That is exactly what the verse under discussion states. Are you saying Sri Bhagavatpada does not insist on even Brahman being necessary as adhishthAna for bhrAnti?


Ø     I agree that brahman is sarvAdhishtAna, but here in this context of saMbhAvana bhAshyam in adhyAsa bhAshya, we have to also address the objection that the brahman being nirvishesha, apratyaksha the very inner self which is not an object as we advaitins speak about the non-objectness of the Atman, which is outside the notion of thou.  So pUrvapaxi here says everyone will do the reality transfer (sarvO hi purOvasthite ‘eva’ vishaye vishayAntaraM adhyasyati) one object only on another object which is right in front of him (pratyaksha gOchara) how then can there be adhyAsa of objects and their attributes on the inner self??  Vishaya-vishayi anyOnyAdhyAsa…for this only bhAshyakAra gives the example of ground and dirt in the sky.  So in this light the panchadashi siddhAnti’s assertion that भ्रमः (Bhramah) (superimposition) without a अधिष्ठान (adhiShThAna) (Base or Support) is impossible to find.  What I am trying to say here is for bhrama the adhishtAnam is not necessarily a pratyaksha gOchara adhishtAnaM, and for Vishaya-vishaya adhyAsa bhAshyakAra gives explanation that self is not invariably a non-object for it is an object of the notion of “I” (ahaM pratyaya gOchara) and for vishaya-avishaya adhyAsa he gives the example of tala-mala in sky.

Hari Hari Hari Bol!!!
bhaskar