Model Answer
0 min readIntroduction
Sankara’s Advaita Vedanta, a cornerstone of Indian philosophical thought, seeks to establish the non-dual nature of reality, identifying Brahman as the sole truth. A crucial concept in achieving this is *adhyāsa*, often translated as ‘superimposition’ or ‘apparent existence’. *Adhyāsa* doesn’t denote mere illusion (bhrama) but a systematic misattribution arising from ignorance (avidya). It’s the mechanism by which the unchanging Brahman appears as the changing world. Understanding *adhyāsa* is therefore fundamental to grasping Sankara’s metaphysics, as it provides the framework for explaining the relationship between the empirical world and ultimate reality.
Understanding Adhyāsa
*Adhyāsa*, as explained in Sankara’s commentary on the Brahma Sutras, is the apparent presentation of one thing in place of another, due to ignorance. It’s not a denial of the world’s practical existence, but a clarification of its ontological status. Sankara uses the analogy of a rope mistaken for a snake. The rope is the reality (Brahman), and the snake is the superimposition (the world). The mistake isn’t that there’s no rope, but that one incorrectly perceives it as a snake.
The Two Levels of Adhyāsa
Sankara identifies two levels of *adhyāsa*: pratibhasika (apparent) and vyavaharika (practical).
- Pratibhasika Adhyāsa: This is the illusory superimposition, like the snake on the rope. It’s transient and vanishes upon correct knowledge. It’s a momentary misperception, dependent on a specific context and subject.
- Vyavaharika Adhyāsa: This is the practical superimposition that governs our everyday experience. It’s the belief in the reality of the empirical world – the perception of distinct objects, individuals, and events. While ultimately unreal from the absolute standpoint, it’s necessary for navigating the world of practical affairs.
Adhyāsa and Sankara’s Metaphysics
*Adhyāsa* is central to Sankara’s metaphysics in several ways:
- Reconciling Brahman and the World: It explains how the world appears despite Brahman being the only reality. The world isn’t created or destroyed; it’s an appearance superimposed on Brahman due to *avidya*.
- Establishing Maya: *Adhyāsa* is closely linked to the concept of *maya* (illusion). *Maya* is the power of Brahman that creates the illusion of multiplicity. *Adhyāsa* is the manifestation of *maya* at the individual level.
- The Doctrine of Vivarta: Sankara’s theory of *vivarta* (apparent transformation) is explained through *adhyāsa*. The world isn’t a real transformation (parinama) of Brahman, but an apparent one. Just as the rope doesn’t *become* a snake, Brahman doesn’t *become* the world.
- Liberation (Moksha): Realizing the truth about *adhyāsa* – understanding that the world is a superimposition – is crucial for attaining liberation. Through knowledge (jnana), *avidya* is dispelled, and the true nature of Brahman is revealed.
Sankara doesn’t dismiss the empirical world as entirely unreal. He acknowledges its *vyavaharika* reality, necessary for practical life. However, he insists on its *paramarthika* unreality – its lack of ultimate truth. *Adhyāsa* provides the logical framework for this nuanced position.
Conclusion
In conclusion, the concept of *adhyāsa* is not merely a theoretical construct in Sankara’s philosophy; it’s the cornerstone of his metaphysical system. It provides a coherent explanation for the apparent duality of existence, reconciling the unchanging reality of Brahman with the ever-changing world of experience. By understanding *adhyāsa*, we can grasp Sankara’s non-dualistic vision and the path to liberation through the dispelling of ignorance and the realization of our true nature as Brahman.
Answer Length
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