Shankara defends the possibility of Adhyasa by giving some more reasons:

1. Adhyaasa is based on Veda Pramanam. Adhyaasa is not derived from snake-rope example but from Veda. The snake-rope example is given only to show some corollories of adhyaasa.
2. This adhyaasa should not be questioned by other philosophers as they themselves have accepted this adhyaasa without being aware of it. They talk about Atma as eternal and accept the karma kanda. They also accept that Atma refers to 'I' the Self, which is eternal based on Veda Pramanam. Stating that "I am a human being" is an error.
3. They should neither question the atma-anatma adhyaasa because they have already accepted the atma sthoola shareera adhyaaasa. The similarity between atma and sthoola shareeram cannot be talked about which fails to fulfill their own condition of saadrishyam. They still accept, based on shruti that Atma is not the body.

   From the Shruti statement we know that atma is eternal and from our own experience we know that anatma is mortal. Thus, atma is different from anatma. Still adhyaasa is taking place based on the shruti pramanam. The laukika condition should not be taken while talking about atma-anatma adhyaasa as it is based on shruti pramanam.

4. Similarly, the rope-snake example also cannot be questioned by other systems because that adhyaasa is experienced by us and not proved logically. Khyati Vaadah: Each philosopher explains differently how the rope-snake adhyaasa takes place.
5. Thus, the controversy is only with regard to the extent of adhyaasa which takes place.

Therefore, we find that the adhyaasa is possible.

ADHYAASA PRAMANAM: It is a proof which shows the existence of adhyaasa. It is based on Shruti statement classified into two:

1. ARTHAAPATHI PRAMANAM: an idea which is postulated to explain a proven fact. Through this the karta (doer) and the bhokta(experiencer) are proved as adhyaasa.
Eg: When in the morning we see the roads flooded, then it is postulated that at night it had rained. The process of postulation is called Arthapathi jnanam and the knowledge derived from such postulation is called prama. It is pratyaksha based arthapathi pramanam and these ideas are based on shruti hence called shrutyarthapathi pramanam.

The other conclusions based on arthapathi:

(a) Naiyayikas say atma is karta and the Sankhyas are of the view that atma is bhokta. In contrast to these views the Shruti says
'NA VIJAANEETO NAAYAM HANTI NA HANYATE'. Therefore, the doer and the bhokta are super-impositions on atma.

(b) I am (pramata) the knower, is super-imposed on atma. Atma is knowledge and not the Knower. Shruti:
'NANTAH PRAGNYAM NA BHAHISH PRAGNYAM NA PRAGNYAANA GHANAM...' atma is not waker, dreamer or sleeper but the non-knowing witness consciousness.

(c) Atma is nirvikarah, not subject to any modifications.

(d) If atma is karta, bhokta, pramata then it requires an association with an instrument(karanam or pramanam).Hence the Atma will necessarily have to be Sasangah but the Shruti says:
ASANGOHI AYAM PURUSHAH'. Atma is asangah (not associated with anything).

(e) Paricchinnatvam or limitation is also an error. Shruti says:
Kathopanishad: ATMA APARICHEDAH ANADI ANANTAM. Atma is aparicchinam (limitless).

(f) Anekatvam (plurality) is also an error. Swetaswatara Upanishad: 'EKO BHOOTAH SARVA BHOOTESHU ROODAH...' The non-dual Atma appears as many.

2. ANUMAANA PRAMANAM: Inference is based on vyaapti (co-existence of two things).

Shankara says:

YATRA YATRA VYAVAHAARATVAM TATRA TATRA ADHYAASATVAM.

ADHYAASA UPASAMHARA:

Adhyaasa is harmful to the entire humanity as it brings mortality which is the cause of constant fear of death, insecurity etc,.

Adhyaasa eva samsaarasya kaaranam: The adhyaasa leads to karma, which gives punyam and paapam leading to birth-death cycle. This adhyasa is removed only by knowledge.

Vedanta is the only science which questions the very jeevatma and helps to negate the super-imposed low self image.

The first sutra is explained in the next session.