[Advaita-l] ***UNCHECKED*** Re: [advaitin] Re: Gaudapada and Shankara say: the world is imagined by the jiva through avidya

[Sudhanshu Shekhar]

Namaste Bhaskar ji, V Subramanian ji.

SAmAnAdhikaraNya is defined as सामानाधिकरण्यं नाम भिन्नप्रवृत्तिनिमित्तानां
शब्दानामेकस्मिन्नर्थे वृत्ति:। It is a relationship between two words.

When two words have different pravritti-nimitta, i.e. when two words are
used due to different reasons and yet they reside in same object i.e. they
indicate the same object, then there is sAmAnAdhikaraNya-sambandha between
those two words.

Pitcher is a synonym of pot. We can use either of the two words to indicate
a pot. So, if someone says – pitcher is pot, then it is NOT an example of
sAmAnAdhikaraNya because the causes of using the words pitcher and pot are
not different. SAmAnAdhikaraNya applies only when the pravritti-nimitta of
two words are different and yet the words reside in the same object.

When we say “सः अयं देवदत्तः”, then two words सः and अयं are used to
indicate same object, Devadatta. However, the reasons for using these two
words are different. सः is used to denote
Devadatta-qualified-with-time-t1-and-space-s1
(तद्देश-तत्काल-विशिष्ट-देवदत्त) whereas अयं is used to denote
Devadatta-qualified-with-time-t2-and-space-s2
(एतद्देश-एतत्काल-विशिष्ट-देवदत्त). Thus, it is a situation wherein there is
sAmAnAdhikaraNya between the words सः and अयं.
Badhayam sAmAnAdhikaraNya

A and B are said to be in bAdhAyAm sAmAnAdhikaraNya if the objects denoted
by the literal meanings of the words A and B have different ontological
status. For e.g. take the statement स्थाणुरयं पुरुषः – This post is a man.
Here, a man was taken as a stump. The statement equating post to man does
not have mukhya sAmAnAdhikaraNya as the entities denoted by the literal
meaning of the word stump and man are different ontologically. Here, it is
not a case of lakshaNA. It is a case where the object denoted by the
literal meaning of stump is sublated completely and thus the word stump
indicates the same entity which is indicated by another word.

Application of sAmAnAdhikaraNya in advaita

In the Shruti “sarvam…..Brahm”, it is clear that there is sAmAnAdhikaraNya.
Now, it needs to be understood as to whether it is bAdha or mukhya. There
is no debate here. It is bAdhAyAm-sAmAnAdhikaraNya. It is just as “this
stump is man”. The entity denoted by the literal meaning of the word
“sarvam” is sublated completely and the indicated meaning i.e. Brahman is
achieved. BhAshyakAra says –  ‘सर्वं ब्रह्म’ इति तु सामानाधिकरण्यं
प्रपञ्चप्रविलापनार्थम्.

Regards.

On Fri, 28 Jul, 2023, 5:50 pm V Subrahmanian via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Fri, Jul 28, 2023 at 2:48 PM 'Bhaskar YR' via advaitin <
> advaitin at googlegroups.com> wrote:
>
> > praNAms Sri Subbu prabhuji
> >
> > Hare Krishna
> >
> >
> >
> > Let us get more clarity on this instead of mere statements.  Would you
> > please explain in detail what exactly is baadhaayaam saamaanaadhikaranyam
> > in the context of baadha (sublation) of mithyA prapancha and how it is
> > relevant in this discussion of ‘kevala Kalpita prapancha’ ??
> >
>
> As stated in the Gita bhashya I cited, the equation 'that which is silver =
> shell'.  The equation will make no sense unless it is explained. 'That
> which I wrongly saw as silver is actually the shell.'  In other words
> 'Instead of knowing the object in front of me as a shell, I wrongly
> perceived it as silver.'  With this explanation, the equation makes sense:
> silver = shell.  In the shruti example: brahma pashcaat, brahma purastaat,
> uttaratah, dakshinatah... this equation will translate to: sarvam khalvidam
> brahma, atmaivedam sarvam, brahmaivedam sarvam, etc. The 'this, that, etc.'
> that I perceived as real before the shruti taught me, now I say 'All this
> that etc. is actually Brahman.'  This is possible only if Brahman was
> wrongly seen as this, that etc.   So,the right knowledge is expressed as
> 'sarvam brahma' etc. after negating/sublating the this, that, etc. This
> negating part is called 'baadhaa'. The saamaanaadhikaranyam is possible
> only after the baadhaa of the mithya jagat.  Thus, it is not 'kevala'
> mithya jagat but the Brahman-alone-wrongly-perceived-jagat. The
> adhishthanam remains after the baadhaa of the aropita. Hence alone this is
> not vijnanavada. Shankara has clarified this.
>
> regards
> subbu
>
> >
> >
> > Hari Hari Hari Bol!!
> >
> > bhaskar
> >
> >
> >
> > *From:* advaitin at googlegroups.com <advaitin at googlegroups.com> *On Behalf
> > Of *V Subrahmanian
> > *Sent:* Friday, July 28, 2023 1:56 PM
> > *To:* advaitin at googlegroups.com
> > *Cc:* A discussion group for Advaita Vedanta <
> > advaita-l at lists.advaita-vedanta.org>
> > *Subject:* Re: [advaitin] Re: Gaudapada and Shankara say: the world is
> > imagined by the jiva through avidya
> >
> >
> >
> > *Warning*
> >
> >
> >
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> > Dear Bhaskar ji,
> >
> >
> >
> > What you are saying as the words of Sri SSS is not new to Shankara.  He
> > has already said that in the BG bhashya;
> >
> >
> >
> > ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
> > ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४ ॥
> >
> >
> >
> > ब्रह्म अर्पणं येन करणेन ब्रह्मवित् हविः अग्नौ अर्पयति तत् ब्रह्मैव इति
> > पश्यति, तस्य आत्मव्यतिरेकेण अभावं पश्यति, यथा शुक्तिकायां रजताभावं पश्यति
> > ; तदुच्यते ब्रह्मैव अर्पणमिति, यथा यद्रजतं तत् शुक्तिकैवेति ।
> >
> > Shankara says: Just as one would see the abhaava of silver in shell, here
> > too the Jnani's drushti will be: the abhaava of the dvaita prapancha in
> > Brahman. He gives the equation: that which is silver is shell.
> >
> >
> >
> > This equation is called: baadhaayaam saamaanaadhikaranyam.  Thus, the
> > mithya dvaita prapancha is equated to Brahman only upon negating,
> baadhaa,
> > of the mithya prapancha.
> >
> >
> >
> > Sri SSS has also said this alone.  The explicit expression of the
> > mithyatva of the world cannot be avoided at any cost in Shankara and
> > Gaudapada's texts.  Shankara invariably gives the rajjusarpa,
> shuktirajata,
> > svapna, magician analogies while saying this. Thus you can see that I
> have
> > not misrepresented or twisted Sri SSS's statements.
> >
> >
> >
> > regards
> >
> > subbu
> >
> >
> >
> >
> >
> > On Fri, Jul 28, 2023 at 1:13 PM 'Bhaskar YR' via advaitin <
> > advaitin at googlegroups.com> wrote:
> >
> > praNAms Sri Subbu prabhuji
> >
> > Hare Krishna
> >
> >
> >
> > I hope you can understand Kannada which I have typed in English 😊
> > vikalpavellavannu brahma tattvavAgiye tiLidu kollabeku emba maatinalli
> > dvaitavaagi vikalpadinda kaaNuttiruvudannu ‘ekarUpavaagi’ brahma
> tattvavAgi
> > tilidu kola beku endu baayibittu heluttiddare Sri SSS adannu tiruchi
> neevu
> > nimmade arthavannu aa vakyagaLalli tumbuttiddira…I cannot help it but to
> > stop this discussion with you.  Anyway final attempt from my side what
> Sri
> > SSS said in Kannada :
> >
> >
> >
> >    1. ‘kArya-kAraNa bhAvavu ‘nijavaagi brahmave ( the ‘bhAva’ if
> >    kArya-kAraNa in reality brahman only)
> >    2. ‘avidyAdrushtiyinda namma munde enenu kaaNisuttiruvadO edellavu
> >    brahmave’ ( those which you are cognizing in front of you as dvaita in
> >    reality it is brahman only)
> >    3. ‘hindiruvudu brahmave, balakku, edakku, mele, keelage  ellavu
> >    varishTavAda brahmave’ ( behind, front, right, left, top bottom all
> these
> >    are supreme brahman only (varishTa brahma)
> >    4. ‘.  Brahmavallavendu naavu ariyuvudellavu haggadalliruva
> >    haavinarivinante avidyeyindaada vikalpa maatrave’ ( that which we are
> >    perceiving deciding as NOT brahman (abrahma vastu / anAtma vastu) is
> due to
> >    avidyA vikalpa like wrongly ‘seeing’ the snake in place of rope)
> >    5. OLage deha, indriya, manassu muntaagi kANuva AdhyAtmika
> >    vikalpavellavannu ‘paramAtma tattvave endu aritukoLLabeku, horage
> >    kaaNuttiruva pruthivAdi vikalpagaLannu tattvavende kaNdukOllabeku (
> those
> >    which are residing inside and those which are existing outside
> everything
> >    needs to be understood ‘paramArtha tattva only)
> >
> >
> >
> > Compare these with what you are interpreting as Sri SSS’s perspective.
> > Please note I am not denying the meaning of vikalpa here but I am quoting
> > Sri SSS how he is telling us that those vikalpa-s should be understood as
> > ekatatva (tattva / varishTa brahma) and seeing the duality in it is like
> > seeing the sarpa in rajju.  With this I rest my case.
> >
> >
> >
> > Hari Hari Hari Bol!!!
> >
> > bhaskar
> >
> >
> >
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