[Advaita-l] Doubt in Isha Upanishad

[Nithin Sridhar]

Dear Pranipata Chaitanya ji

Thank you very much for detailed reply.

In your explanation you have said that primary meaning of adaaya is-
"having taken" and "having realized" is implied meaning.

So,
If, Aadaya is used in sense of "having taken", then in the sentence,
Purnasya Poornam Aadaya, Poornasya must refer to Nirguna
Brahman/Paramartika Dasha i.e. Having taken out the Jagat from Brahman,
Brahman alone remains. (This is out major English translations translate it)

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 is an appearance due to maya and in
reality it world is non-different from Brahman), 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.

Plz clarify which must be used,

Thank you.




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).
>
> 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
>>
>>
>>
>