Adhyāsa Can Occur Only if One Knows the Adhiṣṭhāna Exists, But Does Not Know What That Adhiṣṭhāna Is

Sāmānya-aṃśa-jñāna and viśeṣa-aṃśa-ajñāna of brahman
Question: Mokṣa is possible by mere knowledge only if bandha is an adhyāsa. Every

adhyāsa requires a locus or adhiṣṭhāna. For example, the adhyāsa of a snake
requires an adhiṣṭhāna such as a rope. In order for adhyāsa to occur on an
adhiṣṭhāna, there must simultaneously be sāmānya-aṃśa-jñāna and viśeṣa-aṃśa-ajñāna
of the adhiṣṭhāna. Sāmānya-aṃśa-jñāna is the general awareness of the adhiṣṭhāna,
in the form of 'this is'. Viśeṣa-aṃśa-ajñāna is the ignorance of the specific
identity of the adhiṣṭhāna. In other words, adhyāsa can occur only if one knows the
adhiṣṭhāna exists, but does not know what that adhiṣṭhāna is.
In the adhyāsa of a snake on the adhiṣṭhāna of rope, one simultaneously knows,

'Something is lying there on the road,' but does not know, 'It is a rope'. If
either one of these conditions is missing, adhyāsa will not occur. If one does not
perceive anything at all lying on the road, adhyāsa will not occur. Similarly, if
one both perceives something and knows it is a rope, then also adhyāsa will not
occur.
The entire universe is bandha. The only thing that is not bandha is brahman.
Therefore only brahman can be the adhiṣṭhāna for bandha-adhyāsa. But brahman is
niraṃśa, or without parts such as sāmānya and viśeṣa. Therefore, it is impossible
to have sāmānya-aṃśa-jñāna and viśeṣa-aṃśa-ajñāna with respect to brahman. Without
sāmānya-aṃśa-jñāna and viśeṣa-aṃśa-ajñāna of brahman, how is the adhyāsa of bandha
possible? And if bandha is not adhyāsa, then mokṣa is not possible by mere
knowledge. (For a detailed background of this question, click here.)
Answer: It is true that the adhiṣṭhāna of bandha can only be brahman. It is also
true that brahman is niraṃśa, and therefore sāmānya-aṃśa-jñāna and viśeṣa-aṃśa-
ajñāna of brahman are impossible. However, despite this logical impossibility, the
fact is every jīva1 is simultaneously both aware of and ignorant of brahman.
Every jīva is generally aware of brahman in the form of their own existence.
Brahman is always evident in the form of 'I am'. However, at the same time no jīva
knows that ever-evident brahman to be the limitless, absolute reality. Since the
existence of brahman is generally evident in the form of 'I am', this can be called
sāmānya-aṃśa-jñāna of brahman. Since the limitless, absolute reality of brahman is
unknown, this can be called viśeṣa-aṃśa-ajñāna.
Really speaking, the general awareness of brahman in the form of 'I am' is not
different from the limitless, absolute reality of brahman. However, a jīva
superimposes specific limitations on the limitless 'I am', such as 'I am the body',
'I am the mind', and so on. Thus 'I am the limitless, absolute reality' appears to
be the specific identity of brahman that the jīva does not know. In reality, when
the limitations of body and mind are negated, the remaining 'I am' is itself
limitless and absolute. No further specific knowledge is necessary. In other words,
the so-called sāmānya-aṃśa-jñāna of brahman, 'I am', is itself the so-called
viśeṣa-aṃśa-jñāna that 'I am the limitless, absolute reality'. The 'sāmānya-aṃśa'
and 'viśeṣa-aṃśa' of brahman are one and the same, because brahman is really
niraṃśa.
Thus, even though brahman is niraṃśa, it appears to have sāmānya-aṃśa and viśeṣa-
aṃśa to the ignorant jīva. The jīva is aware of the apparent sāmānya-aṃśa of
brahman, but does not know that that very 'sāmānya-aṃśa' is really limitless and
absolute. Due to this simultaneous awareness and ignorance of brahman, the adhyāsa
of bandha on brahman is possible. Since bandha is adhyāsa, it can be destroyed by
mere knowledge.
Based on topic 98
1. Here, the word 'jīva' refers only to an individual without brahma-jñāna.

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Sāmānya-aṃśa-jñāna and viśeṣa-aṃśa-ajñāna of brahman

Question: Mokṣa is possible by mere knowledge only if bandha is an adhyāsa. Every

In the adhyāsa of a snake on the adhiṣṭhāna of rope, one simultaneously knows,

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