Adhyasa - Gnana & Artha

[Guest guest]

Respected Members,

 

Namaste,

 

Recently I had been to South India, where, while attending a Satsang, the

following question came up from a student:

 

The snake disappears when light is brought in and the rope shines, i.e. when the

ignorance is removed, the substratum shines itself. However, when ignorance of

self is removed nothing happens; the world continues to shine, and the

substratum i.e. Brahman cannot be seen/experienced? Why is it so?

 

With the very little knowledge on the subject, I explained the following:

 

In the case of sun, we know that sun does not move, as that knowledge is there,

though sun continues to appear to move. So, the movement of sun cannot fool us.

 

Similarly in the case of ignorance about self, when it is removed, the world

continues to appear, although in absolute reality it is self or Brahman or

consciousness that seem to appear as world to us. Therefore, the world cannot

fool us, as we know the reality in and through the world.

 

In this context, another student mentioned about “Gnana Adhyasa” and “Artha

Adhyasa”. I would be grateful, if these two types of Adhyasas can be explained

by our learned members, and which of these two leads to superimposition of the

world i.e. Idam and Eswara on Aham/Brahman/Consciousness.

 

Hari Om

 

Mani

 

 

 

 

 

 

 

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[Guest guest]

--- "R.S.MANI" <r_s_mani wrote:

>

> Similarly in the case of ignorance about self, when it is removed, the

> world continues to appear, although in absolute reality it is self or

> Brahman or consciousness that seem to appear as world to us.

> Therefore, the world cannot fool us, as we know the reality in and

> through the world.

 

Shree Mani - That I think is the correct interpretation. The duality

need not disappear but the notions that the duality is reality, is gone.

I pervade the entire world, the world arise from me, sustained by me

and goes back in to me; is the right knowledge. Look at my glory, OH!

Arjuna says KrishNa.

 

Snake-rope is one example and that is subjective objectification.

The sun-raise and sunset - is objective subjectification. Similarly the

mirage waters, or Silvery shell. These are objective subjectifications

since even after knowing that it is only mirage, or shell, one can still

see that it is only mirage water and not real or is silvery shell and

not real silver. All are aj~naana janikam since I do not know the

truth, I project something other than the truth, but at different

degrees of realities.

>

> In this context, another student mentioned about “Gnana Adhyasa” and

> “Artha Adhyasa”. I would be grateful, if these two types of Adhyasas

> can be explained by our learned members, and which of these two leads

> to superimposition of the world i.e. Idam and Eswara on

> Aham/Brahman/Consciousness.

 

Adhyaasa is superposition or projection of something erroneous on

something that is truth. So substantive has to be truth and error

occurs when one is ignorant of the truth. Mind projects something 'in

place of what is the truth', based on its samskaara - thus snake where

there is rope or silver where there is a shell. There are only

'praatibhaasika and vyaavahaarika levels of superposition. Snake is

subjective objectification since it an individual (microcosmic) level.

Rope is objective subjectification since everybody sees rope. But that

everybody and the rope and the whole world are macrocosmic level and

when one identifies himself as I am Brahman or aham brahmaasmi, the

microcosmic and macrocosmic levels are merged into one that 'I am' and

in that knowledge praatibhaasika-s resolve at praatibhaasika level and

vyaavahaarika resolve at vyavahaarika level in the realization that I am

the total that pervade both.

 

I am not familiar with the j~naana and artha abyaasa-s - all are at the

level of the mind and should be one way or the other related to

aj~naana.

 

 

Hari OM!

Sadananda

 

>

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>

> Mani

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=====

What you have is His gift to you and what you do with what you have is your gift

to Him - Swami Chinmayananda.

 

 

 

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[Guest guest]

advaitin, "R.S.MANI" <r_s_mani> wrote:

>

> Respected Members,

>

> Namaste,

>

> Recently I had been to South India, where, while attending a

Satsang, the following question came up from a student:

>

> The snake disappears when light is brought in and the rope shines,

i.e. when the ignorance is removed, the substratum shines itself.

However, when ignorance of self is removed nothing happens; the

world continues to shine, and the substratum i.e. Brahman cannot be

seen/experienced? Why is it so?

>> Mani

>

 

Namaste, Mani-ji,

 

For this, Ramana Maharishi asks you to go to the analogy of the

mirage in the desert. Even after knowing (by going near enough) that

there is only sand and no water, one finds (by coming back to a

distance) the same appearance of water in distant sand. But this

time one is not confounded by the appearance. Each analogy has its

own lesson. The lesson here is, even though the world continues to

appear (inspite of the 'removal of ignorance'), we should rest in

that conviction that what appears is only an appearance; and in

reality it is only brahman. The meaning of 'removal of ignorance'

could only be this!

 

praNAms to all advaitins

profvk

[Guest guest]

"R.S.MANI" <r_s_mani

Adhyasa - Gnana & Artha

 

Respected Members,

Namaste,

Recently I had been to South India, where, while attending a Satsang, the

following question came up from a student:

The snake disappears when light is brought in and the rope shines, i.e. when the

ignorance is removed, the substratum shines itself. However, when ignorance of

self is removed nothing happens; the world continues to shine, and the

substratum i.e. Brahman cannot be seen/experienced? Why is it so?

With the very little knowledge on the subject, I explained the following:

In the case of sun, we know that sun does not move, as that knowledge is there,

though sun continues to appear to move. So, the movement of sun cannot fool us.

Similarly in the case of ignorance about self, when it is removed, the world

continues to appear, although in absolute reality it is self or Brahman or

consciousness that seem to appear as world to us. Therefore, the world cannot

fool us, as we know the reality in and through the world.

In this context, another student mentioned about “Gnana Adhyasa” and “Artha

Adhyasa”. I would be grateful, if these two types of Adhyasas can be explained

by our learned members, and which of these two leads to superimposition of the

world i.e. Idam and Eswara on Aham/Brahman/Consciousness.

namaskaar mani ji,

in fact, i could not find the exact words as jnana adhyasa and artha adhyasa.

but in upnishads i could find two types of shrutis--

1. shrutis dealing with brahamvidya

2. shrutis dealing with the worshipping of brahaman as adhideva & means of

attainement(sadhans) like tapa, shama, dama etc.these shrutis have been said to

be arthvaadi shrutis(arthvaada).

so first type of shrutis deling with brahmavidya should be jnanvaadi

shrutis.(jnanvaada)

 

now jnana adhyasa is just going to be opposite of jnanavaada. jnanavaada

says i am brahman so jnana adhyasa should be that i am jiva, a seperate entity

from brahman, i am this body, mind etc. in other words, jnana adhyasa is in fact

mool ajnana that is, jiva bhava.

so, considering this body as real & identifying oneself with it is jnana

adhyasa.

now, arthvaad talks about sanyam, turning of sense organs away from sense

objects & resting of mind steadfastly on brahaman.so, artha adhyasa should be

just the opposite of it that is uncontrolled senses indulged in their sense

objects & nourishing of this body considering it as oneself.

i would like to quote a shloka from vivek chudamani on adhyasa in which Adi

Shankaracharya ji say--

Identifying the Self with this non-Self – this is the bondage of man, which is

due to his ignorance, and brings in its train the miseries of birth and death.

It is through this that one considers this evanescent body as real, and

identifying oneself with it, nourishes, bathes, and preserves it by means of

(agreeable) sense-objects, by which he becomes bound as the caterpillar by the

threads of its cocoon.

now in the above shloka, considering of this body as real is jnana-adhyasa &

nourishing & preserving this body is artha-adhyasa.

noe it's obvious that jnana adhyasa leads to supeimposition of this world as it

is responsible for jiva bhava or duality. it is the ajnana & ajnana is

responsible for the delusion of this world.

i could interpret adhyasa in this way but i did not find it anywhere.

 

one more thing mani ji, when there is light the delusion of snake is over and

the rope is revealed. now if there is dark again you do not get deluded this

time because truth has been revealed once to you, now you know that this is a

rope though it may appear snake again.

 

in fact, you gave the right answer.

with regards,

gautam.

 

 

 

[Guest guest]

"R.S.MANI" <r_s_mani

Adhyasa - Gnana & Artha

 

Respected Members,

Namaste,

Recently I had been to South India, where, while attending a Satsang, the

following question came up from a student:

The snake disappears when light is brought in and the rope shines, i.e. when the

ignorance is removed, the substratum shines itself. However, when ignorance of

self is removed nothing happens; the world continues to shine, and the

substratum i.e. Brahman cannot be seen/experienced? Why is it so?

With the very little knowledge on the subject, I explained the following:

In the case of sun, we know that sun does not move, as that knowledge is there,

though sun continues to appear to move. So, the movement of sun cannot fool us.

Similarly in the case of ignorance about self, when it is removed, the world

continues to appear, although in absolute reality it is self or Brahman or

consciousness that seem to appear as world to us. Therefore, the world cannot

fool us, as we know the reality in and through the world.

In this context, another student mentioned about “Gnana Adhyasa” and “Artha

Adhyasa”. I would be grateful, if these two types of Adhyasas can be explained

by our learned members, and which of these two leads to superimposition of the

world i.e. Idam and Eswara on Aham/Brahman/Consciousness.

namaskaar mani ji,

in fact, i could not find the exact words as jnana adhyasa and artha adhyasa.

but in upnishads i could find two types of shrutis--

1. shrutis dealing with brahamvidya

2. shrutis dealing with the worshipping of brahaman as adhideva & means of

attainement(sadhans) like tapa, shama, dama etc.these shrutis have been said to

be arthvaadi shrutis(arthvaada).

so first type of shrutis deling with brahmavidya should be jnanvaadi

shrutis.(jnanvaada)

 

now jnana adhyasa is just going to be opposite of jnanavaada. jnanavaada

says i am brahman so jnana adhyasa should be that i am jiva, a seperate entity

from brahman, i am this body, mind etc. in other words, jnana adhyasa is in fact

mool ajnana that is, jiva bhava.

so, considering this body as real & identifying oneself with it is jnana

adhyasa.

now, arthvaad talks about sanyam, turning of sense organs away from sense

objects & resting o