bAdhA - Sri Ramji's and Professorji's valuable insights !

[Guest guest]

Dennisji ! after doing much research on this subject. i was

delighted to find the following two Pearls in the Ocean of Advaitin

Archives.

 

A Word specially a sanskrit word can mhave more than one meaning and

we should indeed be thankful to scholars like Nairji for alerting us

to this fact .... but The words have multiple meanings but the

Underlying Unity in Advaitic Truth can never be questioned !

 

Here is sri Ramji's wonderful post number 10640 !

 

Sri Ramji has explained the meaning of the

term 'BADHAYAMSAMANADHIKARANYAM' beautifuklly by reproducing Swami

Dayananda's excerpt from his AvG !

 

Pl Read !

 

" To reveal this, sastra uses a linguistic method called badhayam

samanadhikaranyam. The word samana means `the same.' The word

adhikarana means `locus.' When two things have the same locus, then

one is said to be a samana-adhikarana with reference to the other.

The condition in which two objects enjoy the same locus is called

samanadhikaranya. There are two types of samanadhikaranya. In a blue

pot, both the blue colour and the pot are in the same locus; they

have the same adhikarana. Similarly, when you say, `Rama is a

musician,' both Rama and the property of being a musician reside in

the same locus. Rama is the musician and the musician is Rama. A is

B and B is A. Therefore, there is samanadhikaranya between A and B.

But when we say the world is Brahman, the situation is different. The

world is Brahman alright but Brahman is not the world. A is B but B

is not A. This kind of samanadhikaranya is called badhayam

samanadhikaranyam.

 

TO illustrate, let us consider the following situation. Suppose a

stump of a tree is mistaken for a person. Then someone who knows

that it is not a person, points out that it is not a

person but a stump of a tree. He says, `sthanuh ayam purusah — this

person is a stump of a tree.' It means — what you see as the person

is a stump of a tree. In Sanskrit, both the word `person,' purusa,

and the word `stump,' sthanu, have the same case ending. This

indicates that they have the same locus. But are there two things

here? No. What is referred to as a person, purusa, is the stump of a

tree, sthanu. First you see it as the person and then the person

resolves into the stump. The person does not qualify the stump, like

blue qualifies the pot; the person resolves into the stump. This

kind of samanadhikaranya in which one is negated, that is, one

resolves in to the other is called badhayam samanadhikaranyam. And

the sastra uses this technique of badhayam samanadhikaranyam to

explain the fact that what we perceive as the pluralistic world is

in fact one non-dual Brahman. "

 

TO CONCLUDE , THEREFORE , there are two types of unity —

unity by sublation of all multiplicity, and unity

through the subordination of all multiplicity by the

one unifying principle.

 

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here is an excerpt from Professorji's post 25701

 

Re: Adhyaropa - Apavada - A Unique Method of teaching by scriptures

 

 

tatra parApara-brahma-viveka-anavadhAraNena aparasmin brahmaNi

vartamAnA gati-shrutayaH parasmin–nadhyAropyante / kim dve brahmaNI

param-aparam ca iti /*bADhaM* dve etad-vai satya-kAma param ca

aparaM ca brahma yadomkAraH* (prashna u. 5-2)

 

ityAdi-darshanAt / kim punaH paraM brahma kim aparaM iti / ucyate /

yatra avidyA-kRta-nAma-rUpAdi visheshha-pratishhedhAt asthUlAdi-

shabdaiH brahma upadishyatetat paraM / tad-eva yatra nAma-rUpAdi

visheshheNa kenacitvishishhTaM upAsanAya upadishyate *manomayaH

prANa-sharIro bhArUpaH * (ChhAndogya u. 3/14/2)

 

ityAdi-shabdaiH tad-aparaM / nanu etad-advitIya-shruti-

ruparudhyeta / na / avidyA-kRta-nAma-rUpa-upAdhikatayA

parihRtatvAt //

 

Translation

 

Therein by the fact of not clearly distinguishing

between para-brahman and apara-brahman, the scriptural statements of

movement etc. attributed to apara-brahman are superimposed on the

para-brahman. Does it mean then that there are two brahmans, namely

*para* and *apara*? Certainly, yes. There are two. Because, * He

Satyakama! What is known as Omkara is itself both para-brahman and

apara-brahman* says Prashna Upanishad (5 -2).

 

If it is questioned `What exactly is para-brahman and what is apara-

brahman?', here is the answer. Wherever brahman is taught by words

such as *not material, not concrete* in order to negate the

attributes like name and form created by Ignorance, that is para-

brahman. And wherever that same brahman is taught, for the purpose

of worship, as if it has name and form, by the words such as *He

consists of mind, His body is life, His form is light* (Chandogya U.

3-14-2), that is apara-brahman.

 

OBJECTION: If that is so, then all the shruti that proclaims non-

duality, will be contradicted.

ANSWER: No. That fault is *nullified* by the fact that the name and

form are only adjuncts created by Ignorance.

--------------------------------in

post number 19080, pprofesssorji again states

 

 

" I had a quick look at the original of B.S.B. II ii 29. The original

of -- I quote from your paragraph above of Gambhirananda -- " We say

that it consists in being subject to sublation or not " is as follows

" bAdhAvabhAdhAu iti brUmah " . So the word 'sublate' has come from

the Sanskrit word 'bAdha'. This latter word means 'refutation'. So

I think 'refutation' could be (for us) a more comfortable

translation, but from the time of Dr. S. Radhakrishnan onwards, all

experts have been using the word 'sublation'. "

 

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in spite of all the 'bhedas' ( differences surrounding this word and

its interpretation , this topic has been certainly a great learning

experience for me ! ( bodha)

 

" " When there is first a word without a beginning and bearing a

meaning with which it has eternal connection, then only is there a

possibility of an individual which can be fit to be

referred to by that word. In that sense it is said to originate from

a word. " (b.s.b )

 

enjoy!