________________
APPENDIX II
A NOTE ON SĀMĀNĀDHIKARANYAM
Sāmānādhikaranya may be defined as a common reference of two words in an expression each by itself applying to a different object.
bhinnapravṛttinimittänām sabdānām
ekasmin arthe vṛttiḥ sāmānādhikaranyam
This is of four kinds: (i) bādhāyām sāmānādhikaranyam (ii) adhyāse sāmānādhikaranyam (iii) viseṣaṇe sāmānādhikaranyam (iv) aikye sāmānādhikaraṇyam.
(i) bādhāyām sāmānādhikaraṇyam: This relates to bhrānti or delusion arising from error of perception. In the darkness of a night in which visibility has not been completely obstructed, a person mistakes a tree-stump for a thief and he cries in fright. Upon this, another with a better vision tells him, "this 'thief' is a tree-stump" coro'yam sthānuḥ. Both these words thief (coraḥ) and tree-stump (sthānuḥ) which ordinarily apply to different objects, are used by two different persons with reference to the same object. The first man calls it a thief' and the second man calls it a 'tree-stump'. But the same object cannot be both a thief and a tree-stump. If it is the one, it cannot be the other. The truth is that it is a tree-stump and not a thief. On being enlightened by the second man, the delusion (bhrānti-jñāna) in the mind of the first man that what he saw was a thief is annulled. It becomes badhita. The two ways of underestanding, one wrong, and the other right, had an identical reference, that is, they had samana-adhikarana. One of them which is the product of delusion is cancelled on the dawn of right knowledge. This is called badhāyām sāmānādhikaranyam. The 'coratva' (being a thief) is cancelled and 'sthāņutva' is affirmed. badhyamānaṭādātmya-upalakṣita-adhiṣṭhānasya bodhakam.
(ii) adhyāse sāmānādhikaraṇyam: This applies to the common reference of the super-imposed (áropita) and the substratum (adhisṭhāna). Adhyasa is defined as "atasmin tadbuddhiḥ", the idea of a thing in what is not that thing. This may arise in some places from external defects and in others from one's own supposition. Generally, it is a delusion from defective perception as where a person mistakes a rope for a serpent. Upon the dawn of correct knowledge either by his own clearer perception or being corrected by another, he says 'this is not a serpent but a rope'. (nayam sarpaḥ kintu rajjuh). The object about which it was said that it is a serpent or a rope is referred to in both cases by the same word, namely, 'this' (ayam). Rope and serpent have a common reference, namely 'this object', 'ayam'. This object is the substratum, adhiṣṭhāna and serpent is the super-imposed, aropita or adhyasta. The wrong identification of what is signified by adhyasta with the adhiṣṭhāna is
