Terms and Definitions
dwa...@advaita.org.uk
Terms and Definitions
Twenty years ago, or thereabouts, when I was Chief Moderator of the group for the year, I inaugurated a program in which senior members of the group posted explanations of key terms used in Advaita. I thought that this would be very helpful to those members who were not so familiar with the Sanskrit words and who were consequently unable to participate in the discussions. (The results of this exercise can be seen in the section https://www.advaita.org.uk/discourses/definitions/definitions.htm at my old website.)
I have no idea what proportion of members today would class themselves as ‘beginner’ or ‘intermediate’ students of Advaita. Are there any? Cynically, I would imagine that most have left long ago. It is clear that the majority of posts and discussions are pretty advanced and only really accessible to long-term or very knowledgeable seekers. It is understandable that ‘advanced’ students are mainly interested in further advancing their knowledge or in discussions with similarly advanced seekers. But, recalling the aims of this group when it was first established, it was clearly intended to appeal and cater to those seekers who found the Advaita-L group far too advanced. I have never looked at the other group but, if that is still more advanced…
Anyway, I have just begun a series of posts to my website to explain key terms and, realizing that not all members of this group will visit that with any regularity (if at all), I decided to post them here also. If there are any non-advanced seekers left, they should find these useful. (Maybe even some of the advanced ones might find them interesting.)
It is not intended that these posts should stimulate discussion. Certainly, I do not intend myself to participate in any prolonged exchanges. But obviously if anyone disagrees with what I say and can present reasoned and Śaṅkara-supported arguments as to why they do not, then I would like to hear from them. (I await with trepidation the response to a post on ‘avidyā’, for example, which should be in 4 – 5 weeks’ time!)
I have not written the posts from ‘scratch’ but they all stem entirely from my own writing over the past 25 years. I have uploaded all of my books, website material, blogs and posts and use AI (NotebookLM) to generate the descriptions only from that material.
I will begin these immediately following this, with the term ‘adhyāropa-apavāda’ and aim to post one every week or so from now. So that they will be recognizable to readers, each description will be preceded by ‘T&D – ‘.
Dennis
Ram Chandran
I do remember that 20 years back, you were very active and we conducted our discussions in advaitin when it was a part of Yahoo groups. What I observed during the past 20 years, the focus of the discussion topics have been diverting from just understanding the terminology of advaita to more on detailed analysis of various concepts. Also if you notice that the participation level is eroding due to the availability of resources in a variety of media and their associations with social net works. One of the more recent resource is AI enabled google search!
After seeing your last post here elaborating one of the often quoted term, Adhyāsa. I used the AI enabled Google search and got the following detailed information. As you may notice, AI was able to gather all pertinent information regarding
Adhyāsa! I was really amazed by the details and thoroughness of the analysis. I am bringing this to your attention to explain AI seems to provide those who want to find all the necessary information on Advaitic terms. From what I understand, AI is quite good in the collection, storage and useful application of materials on any topic of interest to the humanity.
We may have to find ways to incorporate AI resources in expanding our understanding of difficult concepts.
with my warm regards,
Ram Chandran
This is what I gathered using AI in understanding Adhyāsa and I find it quite useful! Whatever you have posted in your website was also available to AI and one can see by comparing what you have posted and what was compiled by AI!
Adhyāsa (Sanskrit: अध्यास) is a foundational concept in Indian philosophy, particularly within Advaita Vedānta. It refers to "superimposition"—the cognitive error of attributing the properties of one object to another.
Adi Śaṅkara, the chief exponent of Advaita Vedānta, identifies adhyāsa as the root cause of human suffering and ignorance (avidyā).
Core Definition
Śaṅkara defines adhyāsa as "the apparent presentation to consciousness, in the form of remembrance, of something previously observed in some other thing".
The Substratum (Adhiṣṭhāna): The real object that is misunderstood (e.g., a rope).
The Superimposed (Adhyasta): The false object projected onto the substratum (e.g., a snake).
Types of Adhyāsa
Artha-adhyāsa (Object Superimposition): Mistaking one physical object for another, such as seeing silver in a piece of mother-of-pearl (nacre).
Jñāna-adhyāsa (Knowledge Superimposition): The cognitive process or the erroneous knowledge itself that leads to the false perception.
The Fundamental Error: Self vs. Non-Self
In spiritual terms, the most critical adhyāsa is the mutual superimposition of the Atman (the true Self) and the Anatman (the non-self, including the body and mind):
Superimposing the Non-Self on the Self: Attributing physical or mental limitations (e.g., "I am fat," "I am sad," "I am mortal") to the eternal, limitless Atman.
Superimposing the Self on the Non-Self: Attributing the Atman’s qualities of existence and consciousness to the inert physical body.
Classic Analogies
The Rope and the Snake: In dim light, a person sees a rope and perceives it as a snake. The fear felt is real, even though the snake is not.
The Movie Screen: The Self is like a cinema screen. The "movie" (the world, emotions, and events) is superimposed on it. The screen appears to change based on the movie, but it remains fundamentally untouched and pure.
Purpose in Philosophy
The study of adhyāsa is meant to facilitate Viveka (discrimination). By recognizing that our perceived limitations are merely superimposed onto our true nature, a seeker can move toward liberation (moksha) by stripping away these false identities.
Examples of how 'I am mortal' is an instance of Adhyāsa?
In Advaita Vedānta, the statement "I am mortal" is considered a primary instance of Adhyāsa (superimposition) because it incorrectly attributes the biological limitations of the physical body to the eternal Self (Atman).
This error occurs through a process of mutual superimposition (anyonya-adhyāsa) between the Subject (Self/Atman) and the Object (Non-Self/Body):
1. Superimposing the Non-Self on the Self
You take qualities that belong strictly to the physical body and attribute them to your fundamental "I":
The Body's Mortality: The body is born, ages, decays, and eventually dies.
The Erroneous Identification: Because you identify with the body, you say "I am born" or "I am dying." In reality, from the Vedantic perspective, only the "vehicle" (the body) is changing; the consciousness experiencing it remains unborn and undying.
Example: Just as you might say "my house is old," but you do not become old yourself, the aging of the body is superimposed on the "I," leading to the false conclusion of personal mortality.
2. Superimposing the Self on the Non-Self
Simultaneously, you project the "is-ness" or existence of the Self onto the inert body:
The Body's Borrowed Reality: The body is inert matter (jada), but it appears sentient and alive because of its association with the Self.
The Illusion of a Living Entity: When you say "I am mortal," you are treating the temporary, changing appearance of the body as the permanent, ultimate reality of who you are.
3. The Resulting Suffering
Fear of Death: This cognitive error (mithyā-pratyaya) creates a real experience of fear and anxiety, similar to how mistaking a rope for a snake in dim light causes a physical racing heart, even though no snake actually exists.
The Solution: Advaita teaches that once you realize you are the witness (Sakshi) of the body’s changes rather than the body itself, the notion "I am mortal" vanishes, revealing your true nature as eternal consciousness.
What are other examples of Adhyāsa in daily life?
Explain the 'rope and snake' analogy in more detail please
Give an example of Sopadhika Adhyāsa
In Advaita Vedānta, Sopādhika Adhyāsa (superimposition with a condition) occurs when a limiting adjunct or medium (upādhi) causes an object to appear differently than it actually is, even though the observer knows the truth.
The classic example of Sopādhika Adhyāsa is a clear crystal appearing red when placed next to a red rose.
Comparison for Clarity
Feature Nirupādhika Adhyāsa (Unconditioned) Sopādhika Adhyāsa (Conditioned)
Example Rope appearing as a snake. Crystal appearing red due to a rose.
Cause Pure ignorance (Avidya). Presence of an external medium (Upādhi).
Effect of Knowledge The illusion physically disappears. The illusion remains visible, but is known to be false.
Aravinda Rao
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