Sage Sankara is a great Gnani of all times. This world owes him a deep debt of gratitude. He not only consolidated the classical values of life but also spiritual wisdom.
Unfortunately, few philosophers in the world are as misunderstood and misinterpreted as Sage Sankara. Ironically, most of the harm came from his admirers and followers of the orthodox Advaitic sect because they propagated rituals as a means to attain lower knowledge which is meant for those who believed in the physical existence (universe or waking) as a reality. The orthodoxy is nothing to do with Sage Sankara’s Advaitic wisdom.
One of Sage Sankara’s missions was to wean people away from the ritualistic approach and to project the Advaitic wisdom (Gnana) as the means of liberation.
He criticized severely the ritualistic attitude and those who advocated such practices. However, the texts that combined rituals with wisdom (jnana_karma_samucchaya) more in favor of the Orthodox position came into vogue, projecting Sage Sankara as the rallying force of the doctrine.
Sage Sankara: ~ 2. The Adhyasa Bashya is remarkable in many ways. It is not a lengthy work; it is less than fifty lines divided into five sections. It is free-flowing writing. Sage Sankara lucidly puts forth his views. While doing so, he does not cite any traditional text or authority in support of his views. He does not denounce or attack any school of thought (vada). He is not propagating a new school of thought or a new argument. He assures that the significance of the initial discussion will be realized in the main commentary, which seeks to restore the true interpretation of the. Vedanta tradition as contained in the Vedanta Sutra. Adhyasa Bashya is a rare gem in the field of philosophical texts.
Attaining one's aspirations and expectations by resorting to rituals had caught the imagination of the common people. Sage Sri, Sankara advocated wisdom as the sole means for attaining one's goals in life.
Advaitic orthodoxy diluted the rigorous position by combing Upanishad teachings with rituals to make it appealing to the common people.
Sage Sankara viewed this as a distortion of the Upanishad ideals. To play down the prominence given to rituals, Sage Sankara relied on the idea of Avidya He bracketed the ritualistic approach with Avidya and called it an “error”.
Avidya is a word that occurs in Upanishads, though not often. The word Vidya is used to denote effective discrimination and Avidya is the absence of it.
Sage Sankara states wisdom (Vidya) can eliminate ignorance (Avidya), but the ignorance it eliminates is not real because it has no existence of its own. Once the error is removed the Universe (Brahman) will reveal of its own accord.
Sage Sankara explains darkness and light are distinct from each other in their nature and in their functions. Darkness has no existence of its own; it is merely the absence of light. Whereas, the light is positive and helps vision. Darkness and light can neither coexist nor share their functions or nature. Darkness is an error that can be removed.
Sage Sankara states, the main purpose of the Upanishads is to provide the knowledge(vidya) that will eliminate darkness, ignorance(Avidya), which is in the nature of “reality transfer” (adhyasa). he thereafter goes on to explain the concept of adhyasa.
Adhyasa, according to Sage Sankara, is not an intellectual construct but a matter of realization.
Sage Sankara says we do it all the time. Adhyasa consists of mistaking one thing and its attributes for another; superimposing one level of reality over another. This we do every day. Individual experiences the world through his senses, mind, and other ways of perception. His experience of the world may be tainted by the defect in his senses or other constraints, internal or external. Nevertheless, that person creates his own set of impressions and experiences and he accepts those subjective experiences as real.
Sage Sankara regards personal realization as independent and convincing evidence.
Sage Sankara says that an individual’s experience cannot be disputed because the experience he went through was real to him; though that may not be real from the absolute point of view.
Sage Sankara makes a distinction between the absolute view and the relative view of things.
Sage Sankara: - 6. In short, what the person does is, impose his transactional experience (relative or Dual) over the transcendental (absolute) and accepts the former as real. That subjective experience need not be proved or disproved. However, the confusion it created can be removed by wisdom (vidya). According to Sage Sri, Sankara the world we experience is not absolutely real but it is not false either. The reality is that which cannot be negated and that which is beyond contradiction.-Adhyasa Bhashya
Sage Sankara:~ 6.1. Sage Sankara explains that vyavaharika (relative) and paramarthika (absolute) both are real. However, the relative reality is “limited” in the sense it is biologically or mechanically determined and it is not beyond contradictions. The absolute, on the other hand, is infinite (everlasting and unitary (meaning utter lack of plurality)).-Adhyasa Bhashya
Sage Sankara is careful to point out that the two dimensions – Vyavaharika and Paramarthika- are two levels of experiential variations. It does not mean they are two orders of reality. They are only two perspectives. Whatever that is there is REAL and is not affected by our views.
Sage Sankara:~6.2. The 'Self' in the vyavaharika context is saririka (embodied Self ); it encounters the world. However, the Self, in reality, is not saririka; it is absolute, asaririka, and is infinite. The infinite Self, perceived as the limited Self (Jiva) is what Sage Sri, Sankara calls as adhyasa.-Adhyasa Bhashya
Sage Sankara:~7. The dichotomy between being an individual-in-the-world (jiva) and being originally a pure, transcendental consciousness (atman) is taken by Sage Sri, as merely superficial. According to Sage Sri, Sankara, it is due to avidya that the individual fails to see the nexus between Being and the world. That nexus indicates the oneness underlying the subject-object, inner-outer, Man-Nature distinctions. All that is required is to remove the error and the universe will shine on its own accord.-Adhyasa Bhashya
Sage Sankara:~ 8. The analogy given in the text is that of a pond that is clear and undisturbed. One can see the bottom of the pond through its still water. When, however, pebbles are thrown into the pond, the water in it is disturbed and the bottom of the pond becomes no longer visible. That bottom, however, is there all the time and it remains unchanged, no matter whether the surface water is disturbed or not. The water in the pond is the transactional world. The bottom of the pond is the transcendental reality. The disturbance created is avidya.-Adhyasa Bhashya
(It is difficult to find an exact English word for adhyasa. It may, among other things, mean “superimposition”,” projection” etc. adhyasa is more comprehensive than that. Sage Sankara, in my view, recognizes three levels of existence, the Absolute, the relative, and the illusory. Adhyasa consists of superimposing one level of existence (relative/illusory) over the other (The Absolute) and accepting the former as true while it may actually be untrue. The absolute (atman) appearing as the limited (jiva) is what Sage Sri, Sankara calls adhyasa. (For more on this please see Adhyasa )
Sage Sankara:~ 9. Extending the concept of adhyasa, Sage Sankara says, we superimpose the body, the sense organs, and the mind on the Self (infinite) and we use expressions like: ‘I am fat’, ‘I am thin’, ‘I am white’, ‘I am black’, ‘I Stand’, ‘I go’, ‘I am dumb’, ‘I am deaf’, ‘I think’, ‘I am not going to fight’, ‘I shall renounce’ and so on. In this way, we superimpose our mind on the Atman, which is the eternal witness. We do it the other way also by superimposing 'Self' on the mind, the non-Self. According to Sage Sankara, the relation between mind and Self-involves mutual superimposition (itaretara-adhyasa). This relation is false since there cannot be any real relation between the Self and the non-Self. This confusion or adhyasa is innate to us and is a matter of common experience.-Adhyasa Bhashya
Sage Sankara:~ 10 - Sage Sankara says, the purpose of Upanishads is to remove Adhyasa or avidya; and once it is removed, Brahman will shine of its accord, for it is the only reality. This doctrine of Sage Sankara became the nucleus for the development of the Advaita school of thought.-Adhyasa Bhashya
Sage Sankara:~ 11. - As regards the rituals, Sage Sankara says, the person who performs rituals and aspires for rewards will view himself in terms of the caste into which he is born, his age, the stage of his life, his standing in society, etc. In addition, he is required to perform rituals all through his life. However, the 'Self' has none of those attributes or tags. Hence, the person who superimposes all those attributes on the changeless, eternal Self and identifies 'Self' with the body is confusing one for the other; and is, therefore, an ignorant person. The scriptures dealing with rituals, rewards, etc. are therefore addressed to an ignorant person.-Adhyasa Bhashya
Sage Sankara:~ 11.1 - This ignorance (mistaking the body for Self ) brings in its wake a desire for the well-being of the body, aversion for its disease or discomfort, fear of its destruction, and thus a host of miseries(anartha). This anartha is caused by projecting karthvya(“doer” sense) and bhokthavya(object) on the Atman. Sage Sankara calls this adhyasa. The scriptures dealing with rituals, rewards, etc. are, therefore, he says, addressed to an ignorant person.-Adhyasa Bhashya
Sage Sankara:~ 11.2.- In short, a person who engages in rituals with the notion “I am an agent, doer, thinker”, according to Sage Sankara, is ignorant, as his behavior implies a distinct, separate doer/agent/knower; and an object that is to be done/achieved/known. That duality is avidya, an error that can be removed by Vidya.-Adhyasa Bhashya
Sage Sankara:~ 11.3.- Sage Sankara elsewhere explains that, when such acts are performed by a person without desire for the fruits of his actions, by recognizing the reality that there is neither a “doer” nor an “object”, then that instills in him the desire for Brahma-vidya, which takes him closer to Vidya.-Adhyasa Bhashya
Sage Sankara:~ 12. - Sage Sankara affirming his belief in one eternal unchanging reality (Brahman) and the illusion of plurality, drives home the point that Upanishads deal not with rituals but with the knowledge of the Absolute (Brahma Vidya) and the Upanishads give us an insight into the essential nature of the Self which is identical with the Absolute, the Brahman.:~Santthosh Kumaar
Sage Sankara: ~ 2. The Adhyasa Bashya is remarkable in many ways. It is not a lengthy work; it is less than fifty lines divided into five sections. It is free-flowing writing. Sage Sankara lucidly puts forth his views. While doing so, he does not cite any traditional text or authority in support of his views. He does not denounce or attack any school of thought (vada). He is not propagating a new school of thought or a new argument. He assures that the significance of the initial discussion will be realized in the main commentary, which seeks to restore the true interpretation of the. Vedanta tradition as contained in the Vedanta Sutra. Adhyasa Bashya is a rare gem in the field of philosophical texts.
Attaining one's aspirations and expectations by resorting to rituals had caught the imagination of the common people. Sage Sri, Sankara advocated wisdom as the sole means for attaining one's goals in life.
Advaitic orthodoxy diluted the rigorous position by combing Upanishad teachings with rituals to make it appealing to the common people.
Sage Sankara viewed this as a distortion of the Upanishad ideals. To play down the prominence given to rituals, Sage Sankara relied on the idea of Avidya He bracketed the ritualistic approach with Avidya and called it an “error”.
Avidya is a word that occurs in Upanishads, though not often. The word Vidya is used to denote effective discrimination and Avidya is the absence of it.
Sage Sankara states wisdom (Vidya) can eliminate ignorance (Avidya), but the ignorance it eliminates is not real because it has no existence of its own. Once the error is removed the Universe (Brahman) will reveal of its own accord.
Sage Sankara explains darkness and light are distinct from each other in their nature and in their functions. Darkness has no existence of its own; it is merely the absence of light. Whereas, the light is positive and helps vision. Darkness and light can neither coexist nor share their functions or nature. Darkness is an error that can be removed.
Sage Sankara states, the main purpose of the Upanishads is to provide the knowledge(vidya) that will eliminate darkness, ignorance(Avidya), which is in the nature of “reality transfer” (adhyasa). he thereafter goes on to explain the concept of adhyasa.
Adhyasa, according to Sage Sankara, is not an intellectual construct but a matter of realization.
Sage Sankara says we do it all the time. Adhyasa consists of mistaking one thing and its attributes for another; superimposing one level of reality over another. This we do every day. Individual experiences the world through his senses, mind, and other ways of perception. His experience of the world may be tainted by the defect in his senses or other constraints, internal or external. Nevertheless, that person creates his own set of impressions and experiences and he accepts those subjective experiences as real.
Sage Sankara regards personal realization as independent and convincing evidence.
Sage Sankara says that an individual’s experience cannot be disputed because the experience he went through was real to him; though that may not be real from the absolute point of view.
Sage Sankara makes a distinction between the absolute view and the relative view of things.
Sage Sankara: - 6. In short, what the person does is, impose his transactional experience (relative or Dual) over the transcendental (absolute) and accepts the former as real. That subjective experience need not be proved or disproved. However, the confusion it created can be removed by wisdom (vidya). According to Sage Sri, Sankara the world we experience is not absolutely real but it is not false either. The reality is that which cannot be negated and that which is beyond contradiction.-Adhyasa Bhashya
Sage Sankara:~ 6.1. Sage Sankara explains that vyavaharika (relative) and paramarthika (absolute) both are real. However, the relative reality is “limited” in the sense it is biologically or mechanically determined and it is not beyond contradictions. The absolute, on the other hand, is infinite (everlasting and unitary (meaning utter lack of plurality)).-Adhyasa Bhashya
Sage Sankara is careful to point out that the two dimensions – Vyavaharika and Paramarthika- are two levels of experiential variations. It does not mean they are two orders of reality. They are only two perspectives. Whatever that is there is REAL and is not affected by our views.
Sage Sankara:~6.2. The 'Self' in the vyavaharika context is saririka (embodied Self ); it encounters the world. However, the Self, in reality, is not saririka; it is absolute, asaririka, and is infinite. The infinite Self, perceived as the limited Self (Jiva) is what Sage Sri, Sankara calls as adhyasa.-Adhyasa Bhashya
Sage Sankara:~7. The dichotomy between being an individual-in-the-world (jiva) and being originally a pure, transcendental consciousness (atman) is taken by Sage Sri, as merely superficial. According to Sage Sri, Sankara, it is due to avidya that the individual fails to see the nexus between Being and the world. That nexus indicates the oneness underlying the subject-object, inner-outer, Man-Nature distinctions. All that is required is to remove the error and the universe will shine on its own accord.-Adhyasa Bhashya
Sage Sankara:~ 8. The analogy given in the text is that of a pond that is clear and undisturbed. One can see the bottom of the pond through its still water. When, however, pebbles are thrown into the pond, the water in it is disturbed and the bottom of the pond becomes no longer visible. That bottom, however, is there all the time and it remains unchanged, no matter whether the surface water is disturbed or not. The water in the pond is the transactional world. The bottom of the pond is the transcendental reality. The disturbance created is avidya.-Adhyasa Bhashya
(It is difficult to find an exact English word for adhyasa. It may, among other things, mean “superimposition”,” projection” etc. adhyasa is more comprehensive than that. Sage Sankara, in my view, recognizes three levels of existence, the Absolute, the relative, and the illusory. Adhyasa consists of superimposing one level of existence (relative/illusory) over the other (The Absolute) and accepting the former as true while it may actually be untrue. The absolute (atman) appearing as the limited (jiva) is what Sage Sri, Sankara calls adhyasa. (For more on this please see Adhyasa )
Sage Sankara:~ 9. Extending the concept of adhyasa, Sage Sankara says, we superimpose the body, the sense organs, and the mind on the Self (infinite) and we use expressions like: ‘I am fat’, ‘I am thin’, ‘I am white’, ‘I am black’, ‘I Stand’, ‘I go’, ‘I am dumb’, ‘I am deaf’, ‘I think’, ‘I am not going to fight’, ‘I shall renounce’ and so on. In this way, we superimpose our mind on the Atman, which is the eternal witness. We do it the other way also by superimposing 'Self' on the mind, the non-Self. According to Sage Sankara, the relation between mind and Self-involves mutual superimposition (itaretara-adhyasa). This relation is false since there cannot be any real relation between the Self and the non-Self. This confusion or adhyasa is innate to us and is a matter of common experience.-Adhyasa Bhashya
Sage Sankara:~ 10 - Sage Sankara says, the purpose of Upanishads is to remove Adhyasa or avidya; and once it is removed, Brahman will shine of its accord, for it is the only reality. This doctrine of Sage Sankara became the nucleus for the development of the Advaita school of thought.-Adhyasa Bhashya
Sage Sankara:~ 11. - As regards the rituals, Sage Sankara says, the person who performs rituals and aspires for rewards will view himself in terms of the caste into which he is born, his age, the stage of his life, his standing in society, etc. In addition, he is required to perform rituals all through his life. However, the 'Self' has none of those attributes or tags. Hence, the person who superimposes all those attributes on the changeless, eternal Self and identifies 'Self' with the body is confusing one for the other; and is, therefore, an ignorant person. The scriptures dealing with rituals, rewards, etc. are therefore addressed to an ignorant person.-Adhyasa Bhashya
Sage Sankara:~ 11.1 - This ignorance (mistaking the body for Self ) brings in its wake a desire for the well-being of the body, aversion for its disease or discomfort, fear of its destruction, and thus a host of miseries(anartha). This anartha is caused by projecting karthvya(“doer” sense) and bhokthavya(object) on the Atman. Sage Sankara calls this adhyasa. The scriptures dealing with rituals, rewards, etc. are, therefore, he says, addressed to an ignorant person.-Adhyasa Bhashya
Sage Sankara:~ 11.2.- In short, a person who engages in rituals with the notion “I am an agent, doer, thinker”, according to Sage Sankara, is ignorant, as his behavior implies a distinct, separate doer/agent/knower; and an object that is to be done/achieved/known. That duality is avidya, an error that can be removed by Vidya.-Adhyasa Bhashya
Sage Sankara:~ 11.3.- Sage Sankara elsewhere explains that, when such acts are performed by a person without desire for the fruits of his actions, by recognizing the reality that there is neither a “doer” nor an “object”, then that instills in him the desire for Brahma-vidya, which takes him closer to Vidya.-Adhyasa Bhashya
Sage Sankara:~ 12. - Sage Sankara affirming his belief in one eternal unchanging reality (Brahman) and the illusion of plurality, drives home the point that Upanishads deal not with rituals but with the knowledge of the Absolute (Brahma Vidya) and the Upanishads give us an insight into the essential nature of the Self which is identical with the Absolute, the Brahman.:~Santthosh Kumaar
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