[Advaita-l] Fwd: Doubt in Isha Upanishad

[V Subrahmanian]

On Sat, Feb 15, 2014 at 3:01 PM, Br. Pranipata Chaitanya <
pranipata at hotmail.com> wrote:

>
>
> Sent from my iPad
>
> Begin forwarded message:
>
> > From: Aravinda Rao <karavind09 at gmail.com>
> > Date: February 15, 2014 at 2:04:42 PM GMT+5:30
> > To: "Br. Pranipata Chaitanya" <pranipata at hotmail.com>,
> advaitin at yahoogroups.com
> > Subject: Re: [Advaita-l] Doubt in Isha Upanishad
> >
> > Namaskaras,
> >
> > This is with ref to the doubt of Sri Nitin.
> >
> > In the above article. I had followed what Sri Shankaracharya had
> explained in the Brihadaranyaka bhashyam.
> > The word 'AdAya' is from the root '(du)dA~n dAne', i.e. in the sense of
> giving. 'A' is the upasarga which changes the meaning into 'taking'; thus
> 'AdAnam' is taking. The form 'AdAya' is by the addition of 'lyap'  to the
> root and it means 'having taken, i.e ' gRRhItvA'. this is the literal
> meaning which the acharya first explains and then gives the figurative
> meaning as per the context - which is 'having understood, having realized'
> (the unity of Atman which is ekarasa, homogenous).
>

The above sense of 'understanding' for the word 'gRhItvA' is correct and
has prasiddhi, popular acceptance/usage.  For example we say: agrahaNam,
anyathAgrahaNam which mean: not understanding/wrong understanding. See this
page for several meanings of the word 'graha', one of which is 'perceiving':

http://www.spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=+graaha&trans=Translate&direction=AU
<http://www.spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=+graaha&trans=Translate&direction=AU>

The mAnDUkya kArikA 1.15 has this word/usage:

anyathA gRNhataH svapno  [wrong perception is called dream]

In the next verse 1.16 in the bhAShya we have:

..anyathAgrahaNalakShaNena ...to indicate wrong perception which is the
effect of the basic no-correct-understanding (tattva apratibodharUpa).



regards
subrahmanian.v


>
> > I have not seen the word interpreted as 'removed/taken away'. Such
> reference may pl be given.
> > Aravinda rao
> >
> >
> >
> >> On Sat, Feb 15, 2014 at 6:07 AM, Br. Pranipata Chaitanya <
> pranipata at hotmail.com> wrote:
> >> FYI. Might want to reply.
> >>
> >> Sent from my iPad
> >>
> >> Begin forwarded message:
> >>
> >>> From: Nithin Sridhar <sridhar.nithin at gmail.com>
> >>> Date: February 14, 2014 at 11:37:25 PM GMT+5:30
> >>> To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> >>> Subject: Re: [Advaita-l] Doubt in Isha Upanishad
> >>> Reply-To: A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> >>>
> >>
> >>
> >>> 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".
> >>>
> >>>
> >>> Thank you.
> >>>
> >>>
> >>>>
> >>>>> 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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