BRAHMASŪTRA-BHĀṢYAM

ŚRĪ-ŚAṄKARA-BHAGAVAT-PĀDĀCĀRYA-VIRACITAM

ब्रह्मसूत्र-भाष्यम्

श्रीशङ्करभगवत्पादाचार्यववरवचतम्

My Life

My Opinion

My Principle

My Way

My Style

My Idea

Vision / Perspective

DARSHANA

INDIAN PHILOSOPHY

NASTIKA

SANKHYA

YOGA

NYAYA

VAISHESHIKA

PURVA-MIMAMSA

UTTARA-MIMAMSA

CHARVAKA

SAUTRANTIKA

VAIBHASHIKA

YOGACHARA

MADHYAMIKA

JAINA

Buddhism

ASTIKA

CHARVAKA

No Atman, papa, punya, rebirth, heaven, hell and God

One ought to live happily. It matters not if one runs

even into debt if one can drink ghee.

BUDDHISM

SUTTA

PITAKA

VINAYA

PITAKA

ABHIDHAMMA

PITAKA

The statements of

Buddha in an

aphoristic form

Endeavors to

encapsulate the

philosophical

position of

Buddha

Code of conduct

envisaged by

Buddha

BUDDHISM

SUTTA VINAYAABHIDHAMMA

SAUTRANTIKASCHOOL

VAIBHASHIKA SCHOOL

YOGACHARA SCHOOL

MADHYAMIKA

SCHOOL

BUDDHISM

HINAYANA MAHAYANA

SAUTRANTIKA

VAIBHASHIKA

YOGACHARA - (KSHANIKAVIJNANA-VADA)

MADHYAMIKA - (SUNYA-VADA)

JAINA

24 Tirthankaras

First – Rishabhadeva

Last – Mahavira

1. SANKHYA – KAPILA

2. YOGA – PATANJALI

3. NYAYA – GAUTAMA

4. VAISHESHIKA – KANADA

5. PURVA-MIMAMSA – JAIMINI

6. UTTARA-MIMAMSA – VYASA

ASTIKA DARSHANAS

TARKIKAS

1. JIVA

2. JAGAT

3. ISWARA

4. BANDHA

5. MOKSHA

6. SADHANA

Six Topics

Sutram

अल्पाक्षमसंवदगं्ध सारवविश्वतो मुखम्।

अस्तोभमनवद्यञ्च सूतं्र सूत्रववदो ववदु:॥

alpākṣamasaṁdigdhaṁ sāravadviśvatō mukham।

astōbhamanavadyañca sūtraṁ sūtravidō vidu:॥

Sutram

1. ALPAKSHARAM – made of few words

2. ASANDIGDHAM – clear and unambiguous

3. SARAVAT – contains the essence of the topic

4. VISVATOMUKAM – having multiple facets

5. ASTOBHAM – devoid of redundant words

6. ANAVADYAM – devoid of errors in grammar etc

Sutrakara

Bhasyam

सूत्रार्थो वर्ण्यते र्त्र पदै: सूत्रानुसािरवभ:।

स्वपदावन च वर्ण्यते भाषं्य भाष्यववदो ववदु:॥

sūtrārthō varṇyatē yatra padai: sūtrānusāribhi:।

svapadāni ca varṇyatē bhāṣyaṁ bhāṣyavidō vidu:॥

Bhasyam

Bhasya is a treatise that explains the meaning

of the Sutra (i.e. source text) by statements

compatible with the very words of the Sutra

and which also further elaborates its own

words (i.e. the words used to explain the Sutra)

Bhasyakara

SutrakaraBhasyakara

Brahma-sutra (555)– its various Appellations

1. VEDANTA-SUTRA

2. VEDANTAMIMAMSA-SUTRA

3. UTTARAMIMAMSA-SUTRA

4. BADARAYANA-SUTRA

5. SARIRAKA-SUTRA

6. BIKSHU-SUTRA

Prasthana-traya

1. UPANISHADS – Sruti-prasthana

2. BHAGAVAD-GITA – Smrti-prasthana

3. BRAHMA-SUTRA – Nyaya-prsthana

Purpose Served by the Brahma-sutra

1. To resolve the apparent contradictions that are seen within the

corpus of the Upanishadic literature.

2. To give clarity on the Upanishadic thought where the sentences

of the Upanishads seem ambiguous

3. To defend the criticisms of other schools

4. To bring to our attention the errors, fallacies and defects of the

other schools

BRAHMA-SUTRA

SAMANVAYA AVIRODHA SADHANA PHALA

(FOUR PADAS) (FOUR PADAS) (FOUR PADAS) (FOUR PADAS)

39 ADHIKARANAS

134 SUTRAS

47ADHIKARANAS

157SUTRAS

67ADHIKARANAS

186SUTRAS

38ADHIKARANAS

78SUTRAS

THEORY OF SUPERIMPOSITION

(Analysis of Human Life Problem)

अध्यासभाष्यम्

(Adhyāsabhāṣyam)

SUPERIMPOSITION

Erroneous cognition of taking something

to be something else is superimposition.

VEDANTA

Vedanta aims at the realization of the unity of the

Self with Brahman by destroying

Superimposition

THOUGHT – 1

IMPOSSIBILITY OF SUPERIMPOSITION

IRON BALLFIRE

Heat / light Cold / Sphere

FIRE BALL

• Object• Not-Self• Tama – darkness• Yushmat – “thou”• Vishaya

• Subject• Self • Prakasha – light• Asmat – “I”• Vishayee

B M I

P F T

O E T

V

`

yuṣmad asmat pratyaya gocarayoḥ

viṣaya viṣayiṇoḥ

tamaḥprakāśavad viruddha-svabhāvayoḥ

itaretarabhāvā anupapattau siddhāyāṁ,

taddharmāṇāmapi sutarām itaretarabhāvā anupapattiḥ — ityataḥ

रु्ष्मत् अस्मत् प्रत्यर् गोचरर्ो:

ववषर् ववषवर्णो:

तमप्रकाशवत् ववरुद्धस्वभावर्ो:

इतरेतरभाव अनुपपत्तौ वसद्धार्म्।

तत् धमायणाम् अवप सुतराम् इतरेतरभाव अनुपपवत्त:। इत्यत:

asmatpratyaya gocare viṣayiṇi cidātmake

yuṣmatpratyaya gocarasya viṣayasya taddharmāṇāṁ ca adhyāsaḥ,

tadviparyayeṇa viṣayiṇaḥ taddharmāṇāṁ ca viṣaye adhyāso

mithyā iti bhavituṁ yuktam.

अस्मत् प्रत्यर् गोचरे ववषवर्वण वचदात्मके

रु्ष्मत् प्रत्यर् गोचरस्य ववषर्स्य तत् धमायणां च अध्यास:

तत् ववपर्यरे्ण ववषवर्ण: तत् धमायणां च ववषरे् अध्यासो

वमथ्या इवत भववतंु रु्क्तम्।

THOUGHT – 2

SUPERIMPOSITION ESTABLISHED

1. NATURE OF ADHYASA

– identifying each other

2. CAUSE OF ADHYASA

– non-discrimination

3. RESULT OF ADHYASA

– I am this / this is mine

tathāpi anyo'nyasmin anyo'nyātmakatām anyo'nyadharmāṁśca adhyasya

itaretarāvivekena atyantaviviktayoḥ dharmadharmiṇoḥ,

mithyājñānanimittaḥ, satyānṛte mithunīkṛtya,

‘aham idam’, ‘mama idam’ iti naisargikaḥ ayaṁ lokavyavahāraḥ.

तर्थाऽवप अन्योन्यस्मस्मन् अन्योन्यात्मकताम् अन्योन्य धमायन् च अध्यस्य

इतरेतर अवववेकेन अत्यन्त ववववक्तर्ो: धमयधवमयणो:

वमथ्या अज्ञान वनवमत्त: सत्यानृते वमरु्थनी कृत्य

अहवमदम् ममेदम् इवत नैसवगयकोऽरं् लोकव्यवहार:।

A physician after first

identifying the causative virus

existing in the body of his

patient and investigating it in

all its aspects then prescribes

the right medicine.

Acharya identifies “adhyasa” as

the root cause of all our

worries, investigating it and

then prescribes the medicine

of Brahman-Atman knowledge.

ADHYASA-BHASYA an effective introduction

to many other Darshanas.

“SARVATANTRA-SIDDHANTA”(a tenet postulated and established in

one Darshana but accepted by all)

1. SANKHYA – KAPILA

2. YOGA – PATANJALI

3. NYAYA – GAUTAMA

4. VAISHESHIKA – KANADA

5. PURVA-MIMAMSA – JAIMINI

6. UTTARA-MIMAMSA – VYASA(ADI SHANKARA)

THOUGHT – 3

SUPERIMPOSITION DEFINED

SIMILARITY

NON-APPREHENSION

IMPRESSION

PRIOR COGNITION

āha – ko'yam adhyāso nāma iti.

ucyate – smṛtirūpaḥ paratra pūrvadṛṣṭāvabhāsaḥ.

आह -कोऽर्म् अध्यासो नामेवत।

उच्यते - सृ्मवतरूप: परत्र पूवयदृष्ट अवभास:।

THOUGHT – 4

DEFINITIONS OF SUPERIMPOSITION BY OTHER SCHOOLS

KHYATI VADA – THEORY OF ERROR

1. Atma-khyati (Vignana vadin)

2. Asat-khyati (Sunya vadin)

3. Akhyati (Prabhakara Mimamsa)

4. Anyatha-khyati (Nyaya)

5. Anirvachaniya-khyati (Advaita)

1. ATMA KHYATI – VIGNANA VADIN (YOGACHARA)

A perceived thing does not have existence outside. It exist in the mind

2. ASAT KHYATI – SUNYA VADIN (MADHYAMIKA)

A perceived thing does not have existence Whole thing is error, the big error. Recognizing nonexistence as existence is big error.

3. AKHYATI – PRABHAKARA MIMAMSA

Superimposition is resulting from the non-apprehension

of the distinction between those two

(appearance and substratum)

ABSENCE OF DISCRIMINATION

4. ANYATHA KHYATI – NYAYA THEORY

Superimposition is resulting from

cognition of a property in something

which does not have that property

5. ANIVACHANIYA KHYATI – ADVAITA

• Appearance is taken as real but appearance is inexplicable

• You can’t say appearance is absolute nonexistence or existence

BUT IN ANYCASE

A cognition assuming the attribute of one thing as the attribute of

another.

taṁ kecid anyatra anyadharmādhyāsaḥ iti vadanti.

kecit tu yatra yadadhyāsaḥ tadvivekāgraha-nibandhano bhrama iti.

anye tu yatra yadadhyāsaḥ tasyaiva viparītadharmatvakalpanām ācakṣate.

sarvathāpi tu anyasya anyadharmāvabhāsatāṁ na vyabhicarati.

तं केवचत् अन्यत्र अन्यधमय अध्यास इवत वदस्मन्त।

केवचतु्त र्त्र र्त् अध्यास: तत् वववेक अग्रह वनबन्धनो भ्रम इवत।

अने्य तु र्त्र र्त् अध्यास: तस्य एव ववपरीत धमय कल्पनाम् आचक्षते।

सवयर्थावप तु अन्यस्यअन्यधमय अवभासतां न व्यवभचरवत।

THOUGHT – 5

WORLDLY EXPERIENCE CORROBORATES THIS SUPERIMPOSITION

tathā ca loke anubhavaḥ,

śuktikā hi rajatavad avabhāsate, ekaścandraḥ sadvitīyavad – iti.

तर्था च लोकेऽनुभव:।

शुस्मक्तका वह रजतवत् अवभासते। एकश्चन्द्र: सवितीर्वत् इवत।

SOPADHIKA-ADHYASA – Crystal / Hibiscus

NIRUPADIKA-ADHYASA– Snake-rope / Shell-silver

SOPADHIKA-ADHYASA

NIRUPADHIKA-ADHYASA

THOUGHT – 6

ANOTHER OBJECTION TO SUPERIMPOSITION

• Subject• Self • Vishayee• Asmat – “I”• Prakasha – light

• Object• Not-Self• Vishaya• Yushmat – “thou” • Tama – darkness

• Subject• Self • Vishayee• Asmat – “I”• Prakasha – light

• Object• Not-Self• Vishaya• Yushmat – “thou” • Tama – darkness

• Subject• Self • Vishayee• Asmat – “I”• Prakasha – light

• Object• Not-Self• Vishaya• Yushmat – “thou” • Tama – darkness

B M I

• Subject• Self • Vishayee• Asmat – “I”• Prakasha – light

• Object• Not-Self• Vishaya• Yushmat – “thou” • Tama – darkness

PRAKASA – EFFULGENCE

DRIK – SEER

CHIT – CONSCIOUENESS

PRATYAGATMAN – INNERMOST SELF

INNER SELF

B M I

kathaṁ punaḥ pratyagātmani aviṣaye adhyāso viṣayataddharmāṇām.

sarvo hi puro'vasthite viṣaye viṣayāntaram adhyasyati,

yuṣmatpratyayāpetasya ca pratyagātmanaḥ aviṣayatvaṁ bravīṣi.

करं्थ पुन: प्रत्यगात्मवन अववषरे् अध्यासो ववषर् तत् धमायणाम्।

सवायेे वह पुरोऽवस्मथर्थत एव ववषरे् ववषर्ान्तरम् अध्यस्यवत।

रु्ष्मत् प्रत्यर्अपेतस्य च प्रत्यगात्मन: अववषर्तं्व ब्रवीवष।

THOUGHT – 7

OBJECTION ANSWERED

Every one is sure that in his ‘I’ notion,

he is aware of his own knowing self.

That’s why no one doubts his own

existence.

SURFACE OF THE SKY / SKY IS BLUE

ucyate – na tāvadayamekāntena aviṣayaḥ,

asmatpratyayaviṣayatvād aparokṣatvācca pratyagātmaprasiddheḥ.

na cāyam asti niyamaḥ – puro'vasthita eva viṣaye viṣayāntaram

adhyasitavyam – iti. apratyakṣe'pi hi ākāśe bālāḥ talamalinatādi adhyasyanti. evam

aviruddhaḥ pratyagātmanyapi anātmādhyāsaḥ.

उच्यते - न तावत् अरं् एकाने्तन अववषर्:

अस्मत् प्रत्यर् ववषर्त्वात् अपरोक्षत्वात् च प्रत्यगात्म प्रवसदे्ध:

न चार्मस्मस्त वनर्म:। पुरोऽवस्मथर्थत एव ववषरे् ववषर्ान्तरम् अध्यवसतव्यवमवत।

अप्रत्यके्षऽवप ह्याकाशे बाला: तल मवलनतावद अध्यस्यस्मन्त।

एवम् अववरुद्ध: प्रत्यगात्मवन अवप अनात्म अध्यास:।

THOUGHT – 8

SUPERIMPOSITION IS NESCIENCE

ADHYASA = AVIDYA

tam etam evaṁlakṣaṇam adhyāsaṁ paṇḍitāḥ ‘avidyā’ iti manyante.

tadvivekena ca vastusvarūpāvadhāraṇaṁ ‘vidyām’ āhuḥ.

तमेतम् एवं लक्षणम् अध्यासं पस्मिता अववदे्यवत मन्यने्त।

तत् वववेकेन च वसु्तस्वरूपअवधारणं ववद्याम् आहु:।

• PRADHANAM

• PRAKRUTI

• MAYA

• AGNANAM

• AVIDYA

Why should Acharya start with adhyasa

and take the additional trouble of

equating this Adhyasa with Avidya?

Adhyasa / Avidya

PADMAPADA – PANCHAPADIKA

AVIDYA – ‘acchadakatvam’

Function of concealing the inner Self

This function by itself is not a source

of any misery.

ADHYASA – ‘aropanam’ ‘atadrupa

avabhasitvam’

Function of projecting the unreal

not-self on the concealed inner Self.

It is this projecting aspect which is

the direct cause of all miseries.

It is this Avidya which is

concealing reality, prepares

the ground for Adhyasa

Though there is functional difference

between the two, yet Adhyasa can be

certainly equated with Avidya.

ADHYASA = AVIDYA

1. Adhyasa is born of and is also sustained by Avidya

2. No Adhyasa takes place when the reality is not

concealed by Avidya

3. Both Avidya and Adhyasa disappear the moment

the reality, the substratum of Adhyasa is recognised.

AVARANA-SAKTI VIKSHEPA-SAKTI

AVIDYA ADHYASA

IMMEDIATE CAUSE IS ADHYASA

ROOT CAUSE IS AVIDYA

MERE ROPEKNOWLEDGE OF THE ROPE

KNOWLEDGE OF THE SELF PURE SELF

THOUGHT – 9

LOGICAL CONCLUSION

Illusory snake has absolutely no association

or contact with its substratum – rope

tatraivaṁ sati yatra yadadhyāsaḥ,

tatkṛtena doṣeṇa guṇena vā aṇumātreṇāpi sa na sambadhyate.

ततै्रवं सवत र्त्र र्त् अध्यास:

ततृ्कतेन दोषेण गुणेन वा अनुमाते्रणावप स न संबध्यते।

PRAMANA – means of knowledge

PRAMEYA – objects of knowledge

LOUKIKA – secular

VAIDIKA – Vedic

SASHTRANI – scriptures

VIDHI – injunctions

NISHEDHA – prohibitions

MOKSHA – liberation

All transactions of the life

tametam avidyākhyam ātmānātmanoḥ itaretarādhyāsaṁ puraskṛtya

sarve pramāṇaprameyavyavahārāḥ laukikāḥ vaidikāśca pravṛttāḥ;

sarvāṇi ca śāstrāṇi vidhipratiṣedhamokṣaparāṇi.

तमेतम् अववद्याख्यम्आत्मअनात्मनो: इतरेतर अध्यासं पुरसृ्कत्य

सवे प्रमाण प्रमेर्व्यवहारा लौवकका: वैवदका: च प्रवृत्ता:

सवायवण च शास्त्रावण वववध प्रवतषेध मोक्षपरावण।

THOUGHT – 10

RATIONALE OF THE CONCLUSION QUESTIONED?

kathaṁ punaḥ avidyāvadviṣayāṇi pratyakṣādīni pramāṇāni

śāstrāṇi ca iti?

करं्थ पुन: अववद्यावत् ववषर्ावण प्रत्यक्षादीवण प्रमाणावन

शास्त्रावण चेवत।

THOUGHT – 11

RATIONALE OF THE CONCLUSION EXPLAINED

PRAMATA – KNOWER

PRAMANA – MEANS OF KNOWLEDGE

PRAMEYA – OBJECT OF KNOWLEDGE

PRAMA – KNOWLEDGE

उच्यते।

देहेस्मन्द्रर्ावदषु अहं मम अवभमान रवहतस्य प्रमातृत्व अनुपपत्तौ प्रमाण प्रवृवत्त अनुपपते्त:।

न वह इस्मन्द्रर्ावण अनुपादार् प्रत्यक्षावद व्यवहार: संभववत।

न च अवधष्ठानम् अन्तरेण इस्मन्द्रर्ाणां व्यापार: संभववत।

न च अनध्यस्तआत्मभावेन देहेन कवश्चत् व्यावप्रर्ते।

न च एतस्मस्मन् सवयस्मस्मन् असवत असङ्गस्यआत्मन: प्रमातृत्वम् उपपद्यते।

न च प्रमातृत्वम् अन्तरेण प्रमाण प्रवृवत्तरस्मस्त।

तस्मात् अववद्यावत् ववषर्ावण एव प्रत्यक्षादीवन प्रमाणावन शास्त्रावण च।

ucyate – dehendriyādiṣu ahaṁmamābhimānarahitasya

pramātṛtvānupapattau pramāṇapravṛttyanupapatteḥ.

na hi indriyāṇi anupādāya pratyakṣādivyavahāraḥ sambhavati.

na ca adhiṣṭhānamantareṇa indriyāṇāṁ vyavahāraḥ sambhavati.

na ca anadhyastātmabhāvena

dehena kaścid vyāpriyate.

na ca etasmin sarvasmin asati asaṅgasya ātmanaḥ pramātṛtvam upapadyate.

na ca pramātṛtvam antareṇa pramāṇapravṛttiḥ asti.

tasmād avidyāvadviṣayāṇyeva pratyakṣādīni pramāṇāni śāstrāṇi ca.

THOUGHT – 12

ADDITIONAL LOGIC IN DEFENCE OF THE DOCTRINE

paśvādibhiścāviśeṣāt.

yathā hi paśvādayaḥ śabdādibhiḥ śrotrādīnāṁ sambandhe sati

śabdādivijñāne pratikūle jāte tato nivartante anukūle ca pravartante

–

yathā daṇḍodyatakaraṁ puruṣam abhimukham upalabhya

‘māṁ hantum ayam icchati’ iti palāyitum ārabhante;

haritatṛṇapūrṇapāṇim upalabhya taṁ prati abhimukhībhavanti.

पश्वावदवभ: चअववषेशात्।

र्र्था वह पश्वादर्: शब्दावदवभ: श्रोत्रादीनां संबने्ध सवत शब्दावद ववज्ञाने

प्रवतकूले जाते ततो वनवतयने्त अनुकूले च प्रवतयने्त।

तर्था दिोद्यतकरं पुरुषम् अवभमुखम् उपलभ्य

मां हनु्तम् अर्म् इच्छवत इवत पलावर्तुम् आरभने्त।

हिरत तृण पूणय पावणम् उपलभ्य तं प्रवत अवभमुखी भवस्मन्त।

evaṁ puruṣā api vyutpannacittāḥ

krūradṛṣṭīn ākrośataḥ khaḍgodyatakarān balavataḥ upalabhya tato

nivartante, tadviparītān prati pravartante.

ataḥ samānaḥ paśvādibhiḥ puruṣāṇāṁ pramāṇaprameyavyavahāraḥ.

paśvādīnāṁ ca prasiddhaḥ avivekapuraḥsaraḥ pratyakṣādivyavahāraḥ.

tatsāmānyadarśanād vyutpattimatāmapi puruṣāṇāṁ

pratyakṣādivyavahāraḥ tatkālaḥ samānaḥ iti niścīyate.

एवं पुरुषा अवप वु्यत्पन्नवचत्ता:

कू्ररदृष्टीन् आक्रोशत: खड्गोद्यकरान् बलवत उपलभ्यततो वनवतयने्त।

तत् ववपरीतान् प्रवत प्रवतयने्त।

अत: समान: पश्वावदवभ: पुरुषाणां प्रमाण प्रमेर्व्यवहार:।

पश्वादीनां च प्रवसद्ध: अवववेक पुर:सर: प्रत्यक्षावदव्यवहार:

तत्सामान्यदशयनाद् वु्यत्पवत्तमतामवप पुरुषाणां प्रत्यक्षावदव्यवहार:

तत् काल: समान इवत वनश्चीर्ते।

THOUGHT – 13

THE REMAINING PART OF THE LOGIC IN SUPPORT OF THE DOCTRINE

शास्त्रीरे् तु व्यवहारे र्द्यवप बुस्मद्धपूवयकारी

न अवववदत्वाआत्मन: परलोकसंबन्धम् अवधवक्रर्ते।

तर्थावप न वेदान्तवेद्यम् अशनार्ावद अतीतम्

अपेतब्रह्मक्षत्रावदभेदम् असंसािर आत्मतत्त्वम् अवधकारे अपेक्ष्यते।

अनुपर्ोगात् अवधकार ववरोधाच्च।

प्राक् च तर्थाभूतात्म ववज्ञानात्

प्रवतयमानं शास्त्रमववद्यावत् ववषर्तं्व नावतवतयते।

तर्था वह ब्राह्मणो र्जेत इत्यादीवन शास्त्रावण

आत्मवन वणाश्रम वर्ो अवथर्थावद ववशेष अध्यासम्आवश्रत्य प्रवतयने्त।

śāstrīye tu vyavahāre yadyapi buddhipūrvakārī

na aviditvā ātmanaḥ paralokasambandham adhikriyate.

tathāpi na vedāntavedyam aśanāyādyatītam

apetabrahmakṣatrādibhedam asaṁsāri ātmatattvam adhikāre apekṣyate,

anupayogād adhikāravirodhācca.

prāk ca tathābhūtātmavijñānāt

pravartamānaṁ śāstram avidyāvadviṣayatvaṁ na ativartate.

tathā hi – ‘brāhmaṇo yajeta’ ityādīni śāstrāṇi

ātmani varṇāśramavayo'vasthādiviśeṣādhyāsam āśritya pravartante.

ADHYASA TYPE - 1

ADHYASA TYPE - 2

ADHYASA TYPE - 3

THOUGHT – 14

DEMONSTRATION OF THE DEFINITION OF SUPERIMPOSITION

ADHYASA LEVEL – 1

ADHYASA LEVEL – 2

ADHYASA LEVEL – 3

DESIRE

RESOLVE

DOUBT

ADHYASA LEVEL – 4

ADHYASA LEVEL – 5

अध्यासो नाम अतस्मस्मन् तत् बुस्मद्ध: इवत अवोचाम।

तद्यर्था - पुत्र भार्ायवदषु ववकलेषु सकलेषु वा

अहमेव ववकल: सकलो वेवत बाह्यधमायन् आत्मवन अध्यस्यवत।

तर्था देहधमायन् थरू्थलोऽहं कृशोऽहं गौरोऽहं वतष्ठावम गच्छावम लङ्घर्ावम च इवत।

तर्था इस्मन्द्रर्धमायन् - मूक: काण: क्लीबो बवधरोऽन्धोऽहम् इवत।

तर्था अन्त:करणधमायन् काम सङ्कल्प वववचवकत्सा अध्यवसार्ादीन्।

एवम् अहं प्रत्यवर्नम् अशेषस्वप्रचार सावक्षवण प्रत्यगात्मवन अध्यस्य

तं च प्रत्यगात्मानं सवय सावक्षणं तत् ववपर्यरे्ण

अन्त:करणावदषु अध्यस्यवत।

adhyāso nāma atasmiṁstadbuddhiḥ ityavocāma.

tadyathā putrabhāryādiṣu vikaleṣu sakaleṣu vā

‘ahameva vikalaḥ sakalo vā’ iti bāhyadharmān ātmani adhyasyati;

tathā dehadharmān – sthūlo'haṁ, kṛśo'haṁ, gauro'haṁ, tiṣṭhāmi,

gacchāmi, laṅghayāmi ca iti;

tathā indriyadharmān – mūkaḥ, kāṇaḥ, klībaḥ, badhiraḥ, andho'ham iti;

tathā antaḥkaraṇadharmān kāmasaṅkalpavicikitsādhyavasāyādīn.

evamahaṁpratyayinam aśeṣasvapracārasākṣiṇi pratyagātmani adhyasya

taṁ ca pratyagātmānaṁ sarvasākṣiṇaṁ tadviparyayeṇa

antaḥkaraṇādiṣu adhyasyati.

THOUGHT – 15

DISCUSSION ON SUPERIMPOSITION CONCLUDES

evamayam anādirananto naisargikaḥ adhyāso mithyāpratyayarūpaḥ

kartṛtva-bhoktṛtvapravartakaḥ sarvalokapratyakṣaḥ.

asyānarthahetoḥ prahāṇāya ātmaikatvavidyāpratipattaye

sarve vedāntā ārabhyante.

एवम् अर्म् अनावद: अनन्तो नैसवगयको अध्यासो वमथ्या प्रत्यर्रूप:

कतृयत्व भोकृ्तत्व प्रवतयक: सवयलोकप्रत्यक्ष:।

अस्यअनर्थय हेतो: प्रहाणार् अतै्मकत्व ववद्या प्रवतपत्तरे्

सवे वेदान्ताआरभ्यने्त।

yathā cāyamarthaḥ sarveṣāṁ vedāntānāṁ

tathā vayamasyāṁ śārīrakamīmāṁsāyāṁ pradarśayiṣyāmaḥ.

– iti adhyāsabhāṣyam –

र्र्था च अर्म् अमर्थय: सवेषां वेदान्तानाम्

तर्था वर्म् अस्यां शारीरकमीमांसार्ां प्रववदष्याम:।

इवत अध्यासभाष्यम्

1.अर्थातो ब्रह्मवजज्ञासा। (१.१.१) athāto brahmajijñāsā. (1.1.1)

2. जन्माद्यस्य र्तः। (१।१।२) janmādyasya yataḥ (1.1.2 )

3. शास्त्रर्ोवनत्वात्। (१.१.३) śāstrayonitvāt (1.1.3 )

4. ततु्त समन्वर्ात्। (१.१.४) tattu samanvayāt. (1.1.4)

1. अर्थातो ब्रह्मवजज्ञासा। (१.१.१) athāto brahmajijñāsā. (1.1.1)

अर्थअत: ब्रह्मवजज्ञासा

Then, therefore, the desire to know Brahman

2. जन्माद्यस्य र्तः। (१।१।२) janmādyasya yataḥ (1.1.2 )

जन्मावद अस्य र्त>

अस्यजन्मावद र्त>

(Brahman is that) whence that begins with

the birth of this (world) ensues.

3. शास्त्रयोनित्वात।् (१.१.३) śāstrayonitvāt (1.1.3 )

शास्त्रस्त्य योनि: शास्त्र ंयोनि: Because if Its being the source of the Scripture.

(And) because of the Scripture being the means

for the Knowledge of Brahman

4. तत्तु समन्वयात।् (१.१.४) tattu samanvayāt. (1.1.4)

तत ्तु समन्वयात।्तु तत ्समन्वयात।्

But, that is because of the harmony (existing in the

Upanishadic passages in concordantly revealing

Brahman as their purport)

DARSHANA

SRAVANA

MANANA

NIDIDHYASANA

SUTRAKARABHASYAKARA