Brief Summary
This video explores the concept of "Adhyasa" (superimposition) in Vedanta philosophy. It begins with an invocation and then transitions into a detailed discussion of various types of Adhyasa, including Swarupa Adhyasa, Samsarga Adhyasa, Artha Adhyasa, Jnana Adhyasa, Dharmi Adhyasa, and Dharma Adhyasa. The video also examines how different schools of philosophy view Adhyasa and concludes by discussing the pramanas (proofs) for Adhyasa, specifically Arthapatti (presumption) and Anumana (inference).
- Explores different types of Adhyasa (superimposition).
- Examines how various schools of philosophy view Adhyasa.
- Discusses the pramanas (proofs) for Adhyasa.
Invocation
The video starts with a traditional Hindu invocation, including chanting of "Om," prayers to deities like Ganesha and Saraswati, and paying homage to the lineage of gurus (teachers). The purpose of this invocation is to set a spiritual tone and seek blessings for the discourse.
Introduction to Adhyasa
The speaker introduces the topic of Adhyasa, which translates to superimposition or error. He mentions that they had previously discussed five kinds of Khyati (views) and will now revisit Khyati from the perspective of Adhyasa before moving on to Adhyasa pramana (proof).
Swarupa Adhyasa
Swarupa Adhyasa is defined as the superimposition of something that does not exist by its very nature. It's when a non-existent thing is perceived and superimposed onto something else. The speaker clarifies that this is not about superimposing something that exists elsewhere onto something else, but rather superimposing something that is entirely non-existent. For example, imagining a non-existent object and then superimposing that image onto something real.
Samsarga Adhyasa
Samsarga Adhyasa involves the superimposition of something that exists somewhere else onto something else. It's when two things that exist separately are mixed or attached in perception. The speaker emphasizes that simply the meeting of two things isn't Samsarga Adhyasa; there must be a superimposition. An example is seeing a rope and mistaking it for a snake, where the snake exists elsewhere, and its form is superimposed on the rope.
Artha Adhyasa
Artha Adhyasa is the superimposition of existence (is-ness) onto something. It's when you superimpose the existence of something onto something else, where that existence doesn't actually belong. For example, seeing a shell and superimposing the existence of silver onto it, declaring "This is silver," when in reality, it's just a shell.
Jnana Adhyasa
Jnana Adhyasa involves superimposing the knowledge of an object. The speaker notes that this is a concept favored by Samkhya, Yoga, and Mimamsa schools. It occurs when you have knowledge of two separate things and mistakenly mix those knowledges, creating a false knowledge. For example, remembering a person named Rajesh and then mistaking someone else for Rajesh due to a resemblance.
Dharmi and Dharma Adhyasa
Dharmi Adhyasa is when you directly superimpose an object onto something else, like seeing a rope and immediately superimposing a snake onto it. Dharma Adhyasa, on the other hand, is when you superimpose the qualities (dharma) of something onto something else. For example, after mistaking a rope for a snake (Dharmi Adhyasa), you then superimpose qualities of the snake, like it being poisonous or smooth, onto the rope.
Adhyasa in Different Schools of Philosophy
The speaker transitions to discussing which types of Adhyasa are accepted by different schools of philosophy.
- Atma Khyati (Yogacharya/Kshanika Vijnanavada): Believes in Swarupa Adhyasa because they superimpose the non-existent world onto the self.
- Anyatha Khyati (Nyaya): Believes in Samsarga Adhyasa, where the self is seen as the world, mixing the attributes of both, but both are considered equally real.
- Akhyati (Samkhya, Yoga, and Mimamsa): Focuses on Jnana Adhyasa, where there is a mixing of two correct knowledges to create a wrong knowledge.
- Anirvachaniya Khyati (Vedanta): Accepts Swarupa Adhyasa, Samsarga Adhyasa, Artha Adhyasa, and Jnana Adhyasa, each with its unique perspective.
Adhyasa Pramana: Arthapatti
The speaker introduces the concept of Adhyasa pramana, which refers to the proofs or means of validating the concept of Adhyasa. He mentions two pramanas: Arthapatti (presumption) and Anumana (inference). Arthapatti involves postulating a principle to justify something. For example, if the scriptures state that the Atman (self) is eternal, but we experience it as non-eternal, then we must postulate that this is due to ignorance (Adhyasa).
Arthapatti and Logic
The speaker explains that logic is a dependent pramana, relying on scriptural authority. He uses the example of the Atman being the doer (Karta) and the enjoyer (Bhokta). He argues that these qualities are superimposed on the Atman due to ignorance, as the scriptures state that the Atman is not the doer. He uses logic to support this, stating that the doer has a birth and death, while the Atman is eternal.
Superimpositions on the Atman
The speaker continues to discuss various superimpositions on the Atman, including:
- Karta (Doer): The Atman is not the doer because the doer is always associated with instruments (Karanas), while the Atman is unattached (Asanga).
- Bhokta (Enjoyer): The Atman is not the enjoyer because enjoyment is a modification that dies, while the Atman is unchanging.
- Pramata (Knower): The Atman is not the knower but is of the nature of knowledge itself.
- Parichinnatvam (Finiteness): The Atman is not finite, as the scriptures describe it as infinite (Anantam).
- Anekatvam (Multiplicity): The Atman is not multiple but is one, as the scriptures state.
Conclusion and Preview of Anumana Pramana
The speaker concludes the discussion on Arthapatti pramana and previews the next topic: Anumana pramana (inference) to prove Adhyasa. He mentions that they will explore how inference, as described in Shankaracharya's Bhashya (commentary), supports the concept of superimposition. The video ends with closing prayers and chants.
