Upadhi: Difference between revisions
Rawel Singh (talk | contribs) No edit summary |
mNo edit summary |
||
| (32 intermediate revisions by 25 users not shown) | |||
| Line 1: | Line 1: | ||
{{Use dmy dates|date=July 2019}} |
|||
'''Upadhi''' ([[Sanskrit]]: "imposition" or "limitation") is a term in [[Hindu philosophy]]. An upadhi is external; in Hindu [[logic]], it is an extra limitation or qualification on something. It can also be viewed as a disguise or vehicle for true reality, both defining something and limiting it. For example, the body of a man or animal is the upadhi of its spirit. |
|||
'''Upādhi''' ({{Lang-sa|उपाधि}} ) is a term in [[Hindu philosophy]] meaning "imposition" or "limitation". In [[Nyaya|Hindu logic]], an upādhi is the condition which accompanies the [[major term]] and must be supplied to limit the too general [[middle term]].<ref>{{cite book |last=Cowell |first=E.B. |author-link= Edward Byles Cowell|author2=Gough, A.E. |title=Sarva-Darsana Sangraha of Madhava Acharya: Review of Different Systems of Hindu Philosophy |year=1882 |publisher=Indian Books Centre/Sri Satguru Publications |location=New Delhi |isbn= 81-703-0875-5 |page=275}}</ref> For instance, "the mountain has smoke because it has fire" rests on the false premise that all fire is accompanied by smoke. To restrict the too general middle term here, 'damp fuel' should be added as the condition of smoky fire. |
|||
It can also be viewed as a disguise or vehicle for true reality, both defining something and limiting it. For example, the body of a man or animal is the upādhi of its true self. Another example is that the true self, Brahman (Sanskrit: ब्रह्म ) is hidden in a living being, jiva (Sanskrit: जीव ) by the upādhi of the mind, Antahkarana (Sanskrit: अंतःकरण ) and the creator God, ''Īshvara (Sanskrit: [[:hi:ईश्वर_(भारतीय_दर्शन)|ईश्वर]] )'' by the upādhi of Māyā (Sanskrit: [[Maya (religion)|माया]] ) an appearance which is not what it seems. Upādhi is the condition of body and [[mind]] obscuring the true self which Indian schools of thought seek to remove for the attainment of [[moksha]], realisation of the true self.<ref>{{Cite book|last=Dayananda|first=Swami|title=Bhagavad Gītā: Home Study Course.|publisher=Arsha Vidya Research and Publication Trust|year=2011|isbn=978-93-80049-39-7|location=Chennai.|pages=Chp 9|language=English}}</ref> |
|||
Comans says the word upādhi is the most important technical expression in Advaita Vedanta. He mentions that upādhi refers to a thing that apparently conditions something else by transferring its properties to that other thing on account of the proximity between them. The standard illustration is that of a red flower which transfers its property of redness to a clear crystal due to their proximity. In this case the red flower is the upādhi of the crystal. <ref name=":0">{{Cite book |last=Comans |first=Michael |title=The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda |publisher=Motilal Banarsidass |year=2000 |isbn=8120817222 |location=Delhi |pages=237}}</ref> |
|||
| ⚫ | |||
In his commentary on the Bṛhadāraṇyaka Upaniṣhad 3.8.12, Śaṅkara raises the important question as to what is the difference between Brahman, God (''Īśvara''), and the individual self (jīva) and he answers the question by saying that these distinctions are made only on the basis of limiting adjuncts (upādhi), which prevents reality. <ref name=":0" /> There is no difference between them. |
|||
| ⚫ | |||
==References== |
|||
{{reflist}} |
|||
| ⚫ | |||
[[pt:upadhi]] |
|||
[[Category:Sanskrit words and phrases]] |
|||
Illnesses are of three types namely Adhi, biadhi and upadhi. Adhi denotes mental illness, biadhi physical ailments and upaadhi the affliction of delusion. Upadhi is the same as bhram and is the equivalent of delusion. It refers to a state when what is perceived is different from reality. The noted saint Ravidas asks a question "what is delusion?" and replies " what is perceived is not what it is". He explains this by examples. A king sittng on his throne doses off and sees himself as a beggar. He has the kingdom but feels miserable for suffering as a beggar. Another example, not uncommon in life, is that of a person walking in darkness. He suddenly feels that there is a snake in front of him and gets frightened. Suddenly the lights come up and he laughs at himself on finding a string lying on the road. This conveys that we perceive many unreal things as real due to ignorance which is darkness of the mind. |
|||
Compared to adhi and biadhi, upadhi may have only a short term effect like in a conflict situation. For example a man is chided by his boss for his lapse. the man thinks the boss does not like him and starts thinking in his mind what he would tell him the next time he meets him. He even starts to look for the weaknesses of the boss to expose him. All this makes his mind restless. However the next time the boss calls the man for something else he says good words for the man. The impression of the man that his boss dislikedd him turned out not to be true and all tension disappeared. |
|||
| ⚫ | |||
The way to keep away from upadhi is to develop self cofidence by aquiring the necessary knowledge. Also unqualified belief in God give man an amazing feeling of a protective umbrella over him and gives the necessary confidence. |
|||
Latest revision as of 16:40, 28 November 2023
Upādhi (Sanskrit: उपाधि ) is a term in Hindu philosophy meaning "imposition" or "limitation". In Hindu logic, an upādhi is the condition which accompanies the major term and must be supplied to limit the too general middle term.[1] For instance, "the mountain has smoke because it has fire" rests on the false premise that all fire is accompanied by smoke. To restrict the too general middle term here, 'damp fuel' should be added as the condition of smoky fire.
It can also be viewed as a disguise or vehicle for true reality, both defining something and limiting it. For example, the body of a man or animal is the upādhi of its true self. Another example is that the true self, Brahman (Sanskrit: ब्रह्म ) is hidden in a living being, jiva (Sanskrit: जीव ) by the upādhi of the mind, Antahkarana (Sanskrit: अंतःकरण ) and the creator God, Īshvara (Sanskrit: ईश्वर ) by the upādhi of Māyā (Sanskrit: माया ) an appearance which is not what it seems. Upādhi is the condition of body and mind obscuring the true self which Indian schools of thought seek to remove for the attainment of moksha, realisation of the true self.[2]
Comans says the word upādhi is the most important technical expression in Advaita Vedanta. He mentions that upādhi refers to a thing that apparently conditions something else by transferring its properties to that other thing on account of the proximity between them. The standard illustration is that of a red flower which transfers its property of redness to a clear crystal due to their proximity. In this case the red flower is the upādhi of the crystal. [3]
In his commentary on the Bṛhadāraṇyaka Upaniṣhad 3.8.12, Śaṅkara raises the important question as to what is the difference between Brahman, God (Īśvara), and the individual self (jīva) and he answers the question by saying that these distinctions are made only on the basis of limiting adjuncts (upādhi), which prevents reality. [3] There is no difference between them.
References[edit]
- ^ Cowell, E.B.; Gough, A.E. (1882). Sarva-Darsana Sangraha of Madhava Acharya: Review of Different Systems of Hindu Philosophy. New Delhi: Indian Books Centre/Sri Satguru Publications. p. 275. ISBN 81-703-0875-5.
- ^ Dayananda, Swami (2011). Bhagavad Gītā: Home Study Course. Chennai.: Arsha Vidya Research and Publication Trust. pp. Chp 9. ISBN 978-93-80049-39-7.
- ^ a b Comans, Michael (2000). The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda. Delhi: Motilal Banarsidass. p. 237. ISBN 8120817222.
 | This Hindu philosophy-related article is a stub. You can help Wikipedia by expanding it. |