Adhyāsa

Explanation of key terms in Advaita – No. 2

If adhyāropa-apavāda is the most important term regarding the teaching method of Advata, adhyāsa is the most important term describing the essence of the teaching.

Adhyāsa: The Fundamental Error of Mistaken Identity

In the study of Advaita Vedānta, the term adhyāsa is arguably the most critical concept to grasp if one is to understand the human condition and the path to liberation. Often translated as “superimposition,” adhyāsa refers to the fundamental mistake of apprehending one thing as something else. It is the cognitive error of mixing up what is real (sat) with what is only apparently real (mithyā), thereby creating a sense of confusion that defines our everyday experience. This concept is so pivotal that Ādi Śaṅkara devoted the entire introduction of his commentary on the Brahmasūtras—known as the Adhyāsa Bhāṣya—to explaining its mechanics and implications.

Continue reading

Locus of Primal Ignorance (Mool-avidyA)

In Up Sah 18.44, the opponent (Purva Paksha-PP) asks a question. Who experiences the transmigratory existence? It cannot be the changeless Self. It cannot be the inert intellect, nor can it be the reflection (of the Self in the intellect) which is mithya. ShankarAchAryA gives a short reply. The transmigratory existence is a delusion because of non-discrimination between Self and non-Self. It has an apparent existence (and experienced) because of real existence of the changeless Self and appears to be belonging to It (Self). 

Continue reading

Tat Tvam Asi (Part 5)

Part 4

Sravan is sufficient
In Sravan, the student listens to the teacher about the teaching, namely, TTA. On understanding the full import of TTA, the student has Self-knowledge, i.e., I am Brahman and there is liberation. Self-knowledge and liberation are simultaneous. There is no time-gap. In chapter 18 titled ‘Tat Tvam Asi’ of Upedesha Sahasri (Up Sah), ShankarAchArya introduces a Purva Paksha (PP) in 18.09 who holds that mere Sravan is not sufficient for liberation. It should be followed by repetition of ‘I am Brahman’. PP argues as below.

Continue reading