[Advaita-l] Two types of adhyaasa

[Kuntimaddi Sadananda]

PraNAms 
I am copying here my notes on the Adhyaasa Bhaashya which will be included in my next book, "Self and The Supreme". This is the final part that discusses the two types of adhyaasa. 
Hari Om!
Sadananda------------------------------------------------
Adhyaasa Bhaasya IX- Two types of adhyaasa

 

For the purpose of our understanding, the superimposed errors, adhyaasa,can be classified as two types. They are called: 

 

1.Swaruupa Adhyaasa 

2. Samsarga Adhyaasa

 

1. Swaruupa Adhyaasa is like a rope that is mistaken as asnake. Here snake alone is seen. The existence of the rope is not known at all,other than the fact that there is some object down there. Thus, the existenceof an object down there on the alley is known. However, that it is a rope, isnot known. The snake is projected based on the memory with attributes somewhatsimilar to the rope down there. One is able to see some attributes of theobject. For example, a) it is about 5 feet long, and b) it is curly c) it islying on the alley and 4) when stepped on it, it was soft to touch. All theseattributes are common for a rope and snake. Since perception is based on thereflected attributes of the object that is seen in front, and the perceivedattributes do not differentiate rope from the snake, and the mind is inherentlyafraid of snakes, the projection of the snake occurs where the rope is.  Here the ignorance of what it is (avidya)contributes to the projection of a false on the truth.

 

In terms of the ‘self and non-self’ error (atma-anaatmaadhyaasa), the projection of false on the truth comes under this category.What is there is only the Self. There is a projection of non-self, the body,mind, and intellect on the Self as I am the body, I am the mind, and I am theintellect comes under swaruupa adhyaasa. Here the importance is given to the BMI, the non-self. The limitationsof the non-self have become my limitations, which express as a) I am a mortal,b) I am ignorant, and c) I am unhappy. The roots of samsara are due to this adhyaasa.

 

It is similar to the importance is given to the attributes of thesnake for the rope as this is dangerous, and one should run away from thissnake. The associated reactions in terms of the rise in blood pressure, runningaway from the scene, etc., are notable reactions due to the error or adhyaasa.

 

2. Samsarga adhyaasa: This error or adhyaasa can also be accounted for from thepoint of aatma. It is the superimposition of aatma on anaatma. When I say I ama conscious entity and I am an existent entity, and then I identify myself withmy BMI, I am, in a sense superimposing the sat and chit aspect of aatma onanaatma. I say I am existent as this BMI, and as long as the body is alive, Iam alive, and if the body is fat, I am fat, and as the BMIs are limited, I am alimited entity. It is samsarga - adhyaasa. Theresult of this mutual superimposition is that everyone identifies himself withthe body. It is the root cause of all suffering. Giving up this wrongidentification with the body-mind complex and realizing that one is the Self,which is beyond all suffering and all the pairs of opposites such as heat andcold, success and failure, and so on, is vidyaa or knowledge. It is thisknowledge that is contained in the Upanishads.

 

Thus, the two adhyaasas, the swaruupa adhyaasa, andsamsarga adhyaasa, result in beginningless samsara whereconsciousness-existent-limitless that I am is associated with theanaatma expressed in terms ‘I am this Jeeva’. 

 

Shankara says that this superimposition does not affect thesuperimposed. For example, the superimposition of the snake on the rope doesnot affect the rope nor the superimposition of silver on the shell, similarly,the superimposition of atma on anaatma. The superimposition is only at thetransactional level or the vyaavahaarika level since the Self that I am,being infinite, cannot be superimposed on anything. 

 

Another classification of adhyaasa has also been discussedin Vedanta, as a) nirupaadika adhyaasa and b) sopaadikaadhyaasa. In the case of rope/snake, when the snake is superimposed on therope, only a snake alone is seen. This swaruupa adhyaasa is alsoreferred to as nirupaadika adhyaasa. In the superimposition of non-selfon the Self (just like a snake on the rope) the attributes of the Self arecompletely ignored and the attributes of the non-self, the BMI as real. Eventhough I know that I am an existent and conscious entity, I take myself only asthis BM, limited existent conscious entity. 

 

There can be adhyaasa where both can be seen, but theattributes of one is superimposed on the other. The typical example is thecolorless crystal appearing as red in the proximity of a red flower. One cansee both the crystal and the flower but the attribute of the flower issuperimposed on the crystal. This error comes under samsarga adhyaasa.This is also called sopadika adhyaasa . upa means near or sameepe.Here uaadhi is that which gives its quality to an object near it. A redflower that makes a transparent crystal near it looks red is an upaadhi. Herethe knowledge that the crystal is really colorless, and the red color is comingfrom the flower nearby does not eliminate our perception of the crystal withred color. We can call this as vyaavahaarika error or error due to Iswarasrushti. It is similar to the observation of the sunrise and sunset whilethe truth is sun neither rises nor sets. Science or Shastra says that theappearance is due to the rotation of the earth. Even after knowing that thereis no real sunrise and sunset, we can still see and enjoy the beautiful sunriseand sunset. The knowledge of the underlying truth does not eliminate the sopadhikaadhyaasa. On the other hand, once we learn that what is there is really arope and there is no snake, the adhyaasa is gone. This error is alsocalled as praatibhasika since it is the projection of the individualmind. If we understand the underlying truth, then the adhyaasa is eliminated. Itcan also be called jeeva srushti. 

 

We can also classify these errors as 1. Subjective errors,and 2. Objective errors. Subjective errors are swaruupa adhyaasaor nirupaadika adhyaasa or praatibhasica errors or errors due to jeevasrushti. Rope/snake, shell/silver, etc. come under this. By the knowledgeof the underlying truth, the jeeva srushti gets eliminated. Jeeva srushtiincludes the likes and dislikes superimposed on the Iswara srushti orlooking at the world with the raaga-dvesha goggles. ASelf-Realized person (a jnaani) will not have errors due to jeeva srushti sincehis raaga-dveshas are neutralized. 

 

The objective errors are the appearance of colorless crystal asred due to close proximity of a red flower, the sunrise, and sunset, themirage-waters, the appearance of the trees running backwords when one observessitting in a moving train, etc. These come under Iswara srushti. Hence for theself-realized person ( a jnaani) will still observe the Iswara srushiti thatincludes his BMI being different from other BMIs and all the activities at theBMI level – the experience of waking, dream and deep-sleep states, activitiesat the BMI level, etc. However, he understands that he is non-doer andnon-enjoyer in spite of all the doing that goes on at the BMI level.  Krishna remains as anaadi Brahmachariin spite of having married 16000 wives since He is a jnaani. 

 

End of adhyaasa bhaasya.