brahmasutra adhyaasa bhaashyam

8/6/2019 Brahmasutra Adhyaasa Bhaashyam

http://slidepdf.com/reader/full/brahmasutra-adhyaasa-bhaashyam 1/7

BrahmasutrasAdhyasa Bhashyam

Bhagavatpaada Adi Shankaracharya

Translation – Uday Acharya

AXyas> Superimposition

Objection: The words and the meanings of „You‟ and „I‟ which are inthe nature of object and subject are mutually opposed like darknessand light. When it is evident that they cannot assume the nature ofeach other, much less can their attributes be mutually transposed.

Hence, the superimposition of the object (the meaning of the word„You‟), and its attributes, on the conscious subject (the meaning ofthe word „I‟) , and conversely, the superimposition of the subject andits attributes on the object, can only be considered false.

Vedantin: Yet, it is natural human practice rooted in wrongknowledge to assum e „I am this‟ or „This is mine‟ by superimposing

upon each the characteristic nature and the attributes of the other.



They are unable to distinguish between real and unreal and theirrespective attributes, although they are absolutely distinct.

Question: What is „Adhyaasa ‟(superimposition)?Reply: It is the illusory appearance, similar to memory, of somethingpreviously experienced, seen elsewhere.

Some define it (Adhyaasa) as the superimposition of attributes ofone thing on another.

Others, again, define „Adhyaasa‟ as the delusion born of non-perception of difference (between the superimposed and the locus ofsuperimposition.)

Others, however, say that whenever superimposition occurs, locusappears as possessing a contradictory attribute.

But there is no contradiction as to (the definition regardingsuperimposition being) the appearance of attributes of one thing onsomething else.

We experience in the world ( illustrations of Adhyaasa ) – a shellappears as if it were silver; one moon appears as two.



Objection: But how is possible that the inner Self which is not anobject be mistaken for an object or its attributes? People onlymistake object that is present nearby (i.e. perceptible) to be someother object. The inner Self, unassociated with the concept of „You‟ isa non-object according to you.

Vedantin: The Self is not an absolute non-object, for it is the objectof the „I‟ concept. Also the self is universally known for it‟s nature isAparoksha (immediate, never indirect).

Again there is no rule that one should only mistake an objectsituated nearby (i.e. perceptible) for another object. Childrenconclude that the (imperceptible) sky has attributes like surface(dome shaped) and impurities (overcast) etc. Hence there is nocontradiction for the non-self to be mistaken for the inner Self.

The wise consider Adhyaasa, thus defined, to be ignorance(Avidyaa). Knowledge (Vidyaa) is the ascertainment of the realnature through discriminative analysis. Thus, the locus ofsuperimposition does not associate with the defects or merits (of thesuperimposed entity) even to the smallest degree.



It is because of Adhyaasa (also known as Avidyaa) between the Selfand non-self, that all empirical activity relating to knowledge and itsmeans become possible. All the scriptures referring to injunctions,prohibitions, and liberation too (presuppose this superimposition)

Doubt: But how can the means of valid knowledge such asperception, (inference) etc., and scriptural texts reveal things that fallwithin Avidyaa?

Vedantin: A person cannot be a knower (pramaataa) without theidentification with body and senses, in terms of „I‟ and „mine‟, andconsequently the means of knowledge cannot be operated. Forwithout the employment of the senses, perception and the othermeans of valid knowledge cannot operate. The senses too cannotfunction without a physical basis.

Without a superimposed „I‟ notion, the body cannot undertakeindependent activity. In the absence of all these (conditions), the

unconnected Self cannot become a knower. And, without a knower,there is no way by which the means of knowledge can operate.Hence perception and the other means of knowledge, including thescriptural texts fall within the scope of Avidyaa.



This also follows from the non-difference (in the activities of humansas compared) with animals. When animals etc. become awarethrough the contact of the senses (ears etc.) and objects (soundsetc.), they withdraw from the unpleasant and are drawn towards thepleasant. For instance, the cow runs away seeing a personapproaching with a raised stick thinking “He wants to hit me”,whereas it moves eagerly towards a person whose hand is full ofgreen grass. The wise person too acts similarly ay by withdrawingfrom strong, fierce-eyed, screaming people wielding swords, andapproach people of the opposite type.

Therefore, men and animals are the same in transactions concerningknowledge and its means. Perception and other transactions of ananimal are clearly known to be based on non-discrimination(between its body and its self). Going by this similarity, we concludethat the perception and other transactions of even the enlightened

person, at that instant, is (based on) similar (grounds of avidyaa).

In case of transactions connected to scriptures, it is true that theperson eligible (for such activity) is intelligent and not ignorant of the

self ‟s connection to the other world (after death).



However, this qualification does not include self knowledge bornVedanta – the self which is beyond hunger and thirst, bereft fromdifferences like priest, warrior, and free from birth and death, for suchknowledge is neither helpful (for rituals), nor is it compatible with thequalifications (for rituals).

Prior to revelation of Self knowledge, the scriptures operate withinthe scope of ignorance and do not transgress it. For instance, textslike – „A Braahmana shall sacrifice‟ operate by assumingsuperimposition of specific conditions like profession, life-stage, ageon the self.

We have earlier stated that Adhyaasa is the cognition of somethingon something different from it. A person superimposes externalattributes on himself; for instance, he thinks himself as able ordisabled if his wife, or son is able or disabled. Similarly hesuperimposes physical attributes on himself saying, I am fat, lean,fair, standing, walking or jumping; He superimposes the sensory

attributes on himself saying I am dumb, one eyed, impotent, deaf orblind.He superimposes on himself mental attributes like desire,resolve, doubt, understanding, etc.

In this way superimposing (external attributes) on the inner Selfwhich is the object of the „I‟concept and witness of all activities(superimposed on it), one conversely superimposes the inner self -

witness of all, on the mind, (body) etc.



Thus, the beginningless and endless natural superimposition, in thenature of mistaken cognition, and source of agency, enjoyership, etc.is directly experienced by one and all. The study of the Vedanta textsis begun now, for the purpose of eliminating this cause of sorrow,and for gaining knowledge of oneness of Self. That all the Vedantatexts have this purport, we shall demonstrate in this analytical study(Mimaamsaa) with respect to the Self (Shaariraka).

------------

brahmasutra adhyaasa bhaashyam

Documents