Samanadhikaranya, Sāmānādhikaraṇya: 12 definitions
Introduction:
Samanadhikaranya means something in Hinduism, Sanskrit, Marathi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Hinduism
Vyakarana (Sanskrit grammar)
Sāmānādhikaraṇya (सामानाधिकरण्य).—The state in which the words are used with the same case-endings although the gender and number sometimes differ.
Sāmānādhikaraṇya (सामानाधिकरण्य).—Standing in apposition; the word is used many times in its literal sense ' having the same substratum.' For instance, in घटं करोति देवदत्तः (ghaṭaṃ karoti devadattaḥ), the personal ending ति (ti) and देवदत्त (devadatta) are said to be समानाधिकरण (samānādhikaraṇa). The Samanadhikarana words are put in the same case although, the gender and number sometimes differ. See the word समानाधिकरण (samānādhikaraṇa).
Sāmānādhikaraṇya (सामानाधिकरण्य) in Sanskrit grammar refers to “appositional (or syntactic) relationship with agreement in gender, number, etc.”.
Sāmānādhikaraṇya according to Bhartṛhari:
- between meanings (characterized by the fact that one and the same substance is understood as having different aspects),
- between words (characterized by the fact that one and the same substance is referred to by different words);
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Vedanta (school of philosophy)
Sāmānādhikaraṇya (सामानाधिकरण्य) in Hindu philosophy refers to a “common reference of two words in an expression each by itself applying to a different object”.—Sāmānādhikaraṇya is of four kinds according to Candraśekhara’s commentary on the Vivekacūḍāmaṇi:
(i) bādhāyam sāmānādhikaraṇyam, which relates to bhrānti or delusion arising from error of perception; it refers to the state of mind after the delusion has been removed,
(ii) adhyāse sāmānādhikaraṇyam, which applies to the common reference of the super-imposed (āropita) and the substratum (adhisthāna); Adhyasa is the idea of a thing in what is not that thing that may arise in some places from external defects and in others from one’s own supposition; it refers to the state of the mind during the pendency of the delusion,
(iii) viśesane sāmānādhikaraṇyam, which arises when an object designated by a common noun is particularised by qualifying the noun by an adjective as between (a) the quality and the bearer of the quality, (b) the genus and the species, and (c) the qualification and the qualified, and (d) the part and the whole, and
(iv) aikye sāmānādhikaraṇyam relates to the removal of the apparent contradiction between two individuals or things identified by two or more words used in juxtaposition indicating an identity between their references.
Sāmānādhikaraṇya (सामानाधिकरण्य) refers to the “identity of one thing with another that can be known only when the obstructing characters of the things identified are removed”.—Accordingly, [question]: How does one know that one is Brahman when Jiva-hood is destroyed? It is quite obvious, because, knowledge is not the prerogative of the Jiva, and as a matter of fact, it is only a semblance of knowledge. It shines, in fact, in borrowed feathers, and has no consciousness of its own. The identity of the Jiva with Brahman is established by a method known as Samana-Adhikaranya, which means the identity of one thing with another that can be known only when the obstructing characters of the things identified are removed. In the present case it means the union of the Jiva with Brahman, not literally in its present form, but essentially after the Jiva is divested of its limiting features such as the three bodies; but the identity of the Kutasha-Atman with Brahman is direct and primary, and, hence, it is called Mukhya-Samanadhikaranya, or primary identity, like the identity of space within a vessel with the all-pervading space.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Languages of India and abroad
Marathi-English dictionary
sāmānādhikaraṇya (सामानाधिकरण्य).—n S (sāmāna & adhikaraṇa) Subsistence or inherence in one and the same receptacle, subject, seat, substratum &c. 2 Commonness of office or function.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Sāmānādhikaraṇya (सामानाधिकरण्य).—
1) Being in the same predicament or situation.
2) Common office, function or government, common relationship (as of case).
3) The state of relating to the same object.
Derivable forms: sāmānādhikaraṇyam (सामानाधिकरण्यम्).
Sāmānādhikaraṇya (सामानाधिकरण्य).—n.
(-ṇyaṃ) 1. Common office, function of government, &c. 2. The receptacle or substratum of common properties. E. samānādhikaraṇa, and ṣyañ aff.
Sāmānādhikaraṇya (सामानाधिकरण्य).—[sāmānādhikara- ṇya], i. e. samāna-adhikaraṇa + ya, n. 1. Common office. 2. The condition of relating to the same object, [Vedāntasāra, (in my Chrestomathy.)] in
1) Sāmānādhikaraṇya (सामानाधिकरण्य):—[from sāmāna] n. ([from] samānādhikaraṇa) common office or function, [Hitopadeśa]
2) [v.s. ...] the condition of relating to the same object or residing in the same subject, [Sarvadarśana-saṃgraha]
3) [v.s. ...] grammatical agreement, identity of case. relation, correlation (opp. to vaiyādh), [Pāṇini [Scholiast or Commentator]]
Sāmānādhikaraṇya (सामानाधिकरण्य):—[sāmānā-dhikaraṇya] (ṇyaṃ) 1. n. Common office or character.
Sāmānādhikaraṇya (सामानाधिकरण्य):—(von samānādhikaraṇa) n. grammatische Congruenz, das Stehen in demselben Casus, das Coordinirtsein, das Sichbeziehen auf dasselbe Subject (Gegens. vaiyadhikaraṇya) [Spr. (II) 369.] [Sāhityadarpana 15, 5. 283, 7.] [] zu [Bṛhadāranyakopaniṣad] [?S. 109. 139. Scholiast zu Pāṇini’s acht Bücher 2, 1, 19. 3, 2, 124. Vedānta lecture No. 96. fg. SARVADARŚANAS. 3, 16. 22. 8, 6. 46, 6. 7. 50, 1. 117, 8. 9. Scholiast zu Kapila 1, 16. KUSUM. 14, 20. 33, 5.] fälschlich sāmānyā [WILSON,] [SĀṂKHYAK. S. 75.]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
See also (Relevant definitions)
Partial matches: Adhikaranya, Samana.
Full-text: Samanatikaranyam, Vaiyadhikaranya, Bhavasandhi, Camanatikaraniyam.
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Search found 19 books and stories containing Samanadhikaranya, Sāmānādhikaraṇya, Sāmānā-adhikaraṇya, Samana-adhikaranya; (plurals include: Samanadhikaranyas, Sāmānādhikaraṇyas, adhikaraṇyas, adhikaranyas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
A History of Indian Philosophy Volume 4 (by Surendranath Dasgupta)
Part 2 - Inference (anumāna) < [Chapter XXVIII - Madhva Logic]
Vakyapadiya of Bhartrihari (by K. A. Subramania Iyer)
Verse 3.14.20 < [Book 3 - Pada-kāṇḍa (14): Vṛtti-samuddeśa (On Ccomplex Formation)]
Verse 3.14.420 < [Book 3 - Pada-kāṇḍa (14): Vṛtti-samuddeśa (On Ccomplex Formation)]
Verse 3.7.114 < [Book 3 - Pada-kāṇḍa (7): Sādhana-samuddeśa (On the Means)]
Tattvasangraha [with commentary] (by Ganganatha Jha)
Verse 970 < [Chapter 16 - Examination of the Import of Words]
Verse 472 < [Chapter 8 - Examination of the Doctrine of the Permanence of Things]
Verse 989-994 < [Chapter 16 - Examination of the Import of Words]
A Descriptive Catalogue of the Sanskrit Manuscripts, Madras (by M. Seshagiri Sastri)
A History of Indian Philosophy Volume 3 (by Surendranath Dasgupta)
Part 5 - Criticism of the views of Rāmānuja and Bhāskara < [Chapter XXI - The Nimbārka School of Philosophy]
Part 4 - Rāmānuja Literature < [Chapter XVIII - An Historical and Literary Survey of the Viśiṣṭādvaita School of Thought]
Part 14 - The Ontological categories of the Rāmānuja School according to Veṅkaṭanātha < [Chapter XX - Philosophy of the Rāmānuja School of Thought]
Ramanuja’s Interpretation of the Bhagavad-gita (by Abani Sonowal)