Brief Summary
This video provides an in-depth exploration of adhyasa (superimposition) in Vedanta philosophy. It covers various schools of thought and their explanations of how adhyasa occurs, including Yogachara's Atmakhyati, Sunyavada's Asatkhyati, Nyaya's Anyathakhyati, and Sankhya's Akhyati. The video culminates in the Vedantic perspective, which posits Anirvachaniyakhyati as the most accurate explanation. It also discusses the pramanas (proofs) for adhyasa, focusing on Sruti Arthapatti and Anumana.
- Different schools of thought on adhyasa
- Pramanas for adhyasa
- Vedantic perspective on adhyasa
Introduction
The session begins with traditional chants and prayers, setting a spiritual tone for the discussion on adhyasa. The speaker outlines the six topics to be covered in the Adhyasa Bhashya, focusing on adhyasa sambhavana (possibility) and adhyasa pramanam (proof).
Khyati Prakarana: Ways of Superimposition
The speaker introduces the concept of "Khyati Prakarana," which explains the different ways superimposition occurs. Five Khyatis are discussed: Atmakhyati, Asatkhyati, Akhyati, Anyathakhyati, and Anirvachaniyakhyati. Khyati refers to the method or nature of superimposition, detailing how it takes place and its characteristics.
Atmakhyati: Yogachara Perspective
The Yogachara school, a branch of Buddhism, posits that there is no permanent "Atma" (self). Instead, they believe that with each arising "vritti" (thought wave), there is an appearance of Atma. This Atma is momentary (kshanik) and transient. Each vritti has two parts: the "Aham Ansha" (I-sense) and the "Idam Ansha" (this-sense). Superimposition, according to Yogachara, is the appearance of the "Idam Ansha" on the "Aham Ansha," both being of the nature of vritti.
Asatkhyati: Sunyavada Perspective
The Sunyavada school, closely related to Vijnanavada, argues that between two vrittis, there is nothing (Sunya). They question the Vijnanavadins' use of the term "vritti," suggesting that vritti itself is Sunya. Therefore, instead of saying that Buddhi (intellect) appearing as Aham is superimposed on Idam, they propose that on the Asat (non-existent) Aham, the Asat Idam is seen.
Anyathakhyati: Nyaya Perspective
The Nyaya school believes in nine real "Dravyas" (substances), including Atma, five elements, direction, mind, and time. For them, both the rope and the snake are real. Adhyasa, in this context, means seeing the Atma as something else, like the body or mind, which is false. It's seeing the "I" as something it is not.
Akhyati: Sankhya and Purva Mimamsa Perspective
Sankhya and Purva Mimamsa schools believe that both the rope and the snake are true. The problem, according to them, is the association of the knowledge of "this" with the knowledge of "snake." The knowledge itself is true, but mixing the two is false. Adhyasa is the false knowledge arising from mixing two correct pieces of knowledge.
Vedantic Perspective: Anirvachaniyakhyati
Vedanta posits that Atma is all-pervasive and without any limitations. Therefore, there is nothing second to Atma. The world, if perceived, is Mithya (false). Mithya cannot cover the truth because the coverer should be bigger than the covered. The appearance of the world is inexplicable (Anirvachaniya). On the infinite Atma, the inexplicable world is superimposed by inexplicable ignorance.
Adhyasa Pramanam: Proof of Superimposition
There are two pramanas (proofs) for adhyasa based on Sruti (scriptures): Arthapatti and Anumana. Arthapatti involves postulating a cause based on an observed effect. For example, Sruti says Atma is eternal, but one feels Atma is not eternal. Therefore, the feeling that Atma is not eternal is an error caused by adhyasa.
Sruti Arthapatti Pramanam in Detail
The speaker elaborates on Sruti Arthapatti pramanam, explaining that it involves using scriptural statements to understand the cause of our experiences. For instance, Sruti says Atma is Akarta (non-doer), but one experiences Atma as Karta (doer). This is because of adhyasa, where the doingness of the body and mind is superimposed on the non-doing Atma.
Adhyasa and Different Schools: A Comparison
The video contrasts how different schools view adhyasa. Sankhya believes Atma is Karta, while Nyaya believes Atma is Nitya, Karta, and Bhokta (enjoyer). However, Vedanta uses Sruti to refute these claims, stating that Atma is neither the actor nor the acted upon.
Conclusion
Adhyasa is defined as "Atasmin Tadbuddhi," where something is intellectually superimposed on what is not there. It is a matter of the intellect, not a solid reality. The speaker emphasizes the importance of understanding these technical concepts to avoid misinterpretations and encourages viewers to grasp the nuances of each Khyati to understand adhyasa fully. The session concludes with traditional chants and prayers.
