[Advaita-l] Doubt in Isha Upanishad

[Nithin Sridhar]

Subrahmanian ji,

Let me re-phrase my query-

If, Aadaya is taken as removed, then in the sentence, Purnasya Poornam
Aadaya, Poornasya must refer to Nirguna Brahman/Paramartika Dasha i.e.
(Even) after taken out the Jagat from Brahman, Brahman alone remains.

or

if Aadaya is taken as "realized", then Poornasya must refer to Saguna
Brahman or the Jagat, i.e. Having realized the Completeness of the Jagat
(i.e. having realized that duality perceived is only due to illusion which
in Reality is Brahman itself), Completeness alone remains.

Hence, though ultimately we have same meaning that Brahman alone exist, if
we use different meaning for aadaya, we must understand the term poornasya
differently.

Or am I getting something wrong here?


On Sat, Feb 15, 2014 at 12:45 PM, V Subrahmanian
<v.subrahmanian at gmail.com>wrote:

> On Fri, Feb 14, 2014 at 11:37 PM, Nithin Sridhar
> <sridhar.nithin at gmail.com>wrote:
>
> > In the advaita academy link i got this-
> >
> >
> http://advaita-academy.org/Articles/Ishavasyopanishat--Series-%28Part-1%29.ashx
> >
> > *पूर्णस्य = कार्यात्मनो ब्रह्मणः, पूर्णम् = पूर्णत्वम्, आदाय = गृहीत्वा,
> > आत्मस्वरूपैकरसत्वम्-आपाद्य विद्यया, अविद्याकृतम्
> > भूतमात्रोपाधि-संसर्गजम्-अन्यत्वावभासम् तिरस्कृत्य, पूर्णमेव =
> > अनन्तरम्-अबाह्यम् प्रज्ञानघनैकरसस्वभावम् केवलम् ब्रह्म अवशिष्यते।*
> >
> >
> > pūrṇasya, of the infinite; kāryātmano brahmaṇaḥ, the Brahman which is the
> > effect; pūrṇam = pūrṇatvam, infinitude; ādāya = gṛhītvā, having realized;
> > vidyayā, by knowledge; ātmasvarūpaikarasatvam-āpādya, having realized it
> as
> > essentially the same as Supreme Atman; anyatvāvabhāsam, the apparent
> > feeling of separateness; saṃsargajam, arising out of the identification;
> > bhūtamātropādhi, (with the) limiting adjuncts of the beings; avidyākṛtam,
> > (which is) the effect of ignorance of Atman; tiraskṛtya, having rejected;
> > pūrṇameva, the infinitude alone; anantaram, that which has no recess;
> > abāhyam, that which has nothing outside it;
> > prajñāna-ghana+ekarasa-svabhāvam, that which is of the nature of a vast
> > expanse of consciousness; kevalam brahma, Brahman which is the only One;
> > avaśiṣyate, remains.
> >
> > ^^^^^^^^^^^^^^^
> >
> > Here, it says that, Shankara explains aadaya as "gruhitva" or
> "perceiving".
> > Can anybody tell me, which is a proper meaning of "aadaya" is it
> "removal"
> > or "perceiving/understanding".
> >
>
> I think the meaning 'perceiving' is the one that goes with the very heart
> of the first mantra of the IshavAsya.  There, as per Shankara, the
> Upanishad teaches that one should 'perceive the entire world to be none
> other than Brahman, its substratum'.  This perceiving is what is worded as
> 'draping the entire world' with Brahman-Consciousness.  The word 'IshA' of
> the mantra, in the tRteeyA, instrumental, vibhakti, is to be correctly
> understood as 'IshabuddhikaraNaka' and not wrongly as 'IshakartRka'.  In
> other words, the 'draping/covering' of the world is not by Ishwara but with
> the right perception that everything is none other than Isha, Brahman.
>
> Shankara has said in the BG 4.24 (brahmArpaNam brahma haviH..) bhAShyam
> that the perception of the jnAni is: that which is (wrongly) perceived as
> ladle, etc. is actually Brahman.  He gives the example: that which is
> wrongly known as silver is none other than nacre.  He goes on to say: just
> as one perceives the absence of silver in nacre...
>
> Thus, the perception that is articulated in the Isha mantra or the
> pUrNamadaH mantra is nothing but the understanding of the reality of the
> substratum and the absence of the superimposed creation in all three
> periods of time: traikAlikaniShedha in the substratum.  Scholars have
> pointed out this as the crucial difference between Advaita and buddhism: na
> dvaitam iti advaitam would represent buddhism.  But 'na vidyate dvaitam
> *asmin* iti advaitam would correctly represent Vedanta.  For Vedanta bases
> its teaching on the substratum, Brahman, as the adhikaraNa for creation.
>  Such a substratum is not specified in buddhism.  That is the reason it
> goes by the name shUnyavAda popularly.  This is just an aside.
>
> regards
> subrahmanian.v
>
> >
> >
> > Thank you.
> >
> >
> > On Fri, Feb 14, 2014 at 10:19 PM, Srirudra <srirudra at gmail.com> wrote:
> >
> > > Dear
> > > This Manthra is always recited as an invocation.As such removed/ taken
> > > away will be more illuminating for the word adaya .The other meaning
> also
> > > is suitable but the first one is more appropriate is my
> > > thinking.R.Krishnamoorthy.
> > >
> > > Sent from my iPad
> > >
> > > > On 14-Feb-2014, at 6:24 pm, "Br. Pranipata Chaitanya" <
> > > pranipata at hotmail.com> wrote:
> > > >
> > > >
> > > >>
> > > >> In the Shanti Mantra of Isha Upanishad,
> > > >>
> > > >>
> > > >>
> > > >> *purnam adah, purnam idam purnat purnam udachyate; purnasya purnam
> > adaya
> > > >> purnam evavasisyate*
> > > >> The term "adaaya" is everywhere interpreted as "removed/taken away".
> > > But,
> > > >> Shankaracharya translates it as "understood/realized".
> > > >>
> > > >> i.e. When the Completeness of the Jagat is realized, Completeness
> > alone
> > > >> remains.
> > > >>
> > > >> Can anyone shed more light on this?
> > > >>
> > > >> Nithin
> > > >
> > > > Hari Om Shri Nithinji, Pranaams!
> > > >
> > > > While the mantra is occurring as invocation in IshA, AcAryaji has not
> > > commented but while occuring in bRIhadAraNyaka as mantra V.1.1.
> > > >
> > > > You will see that AcAryaji has not taken a different meaning than
> > > 'removed/taken away'.
> > > >
> > > >
> > > > In Shri Guru Smriti,
> > > > Br. Pranipata Chaitanya
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