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APPENDIX II
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adhyāse sāmānadhikaranyam. It is called vyāvahārikaprātibhäsikayoḥ tādātmyabodhaḥ.
The difference between bādhāyām sāmānādhikaranyam and adhyāse sāmānādhikaranyam is that the former refers to the state of mind after the delusion has been removed and which affirms "yah corah sah sthānuh" (that which appeared as a thief is really a tree-stump). But adhyāse sāmānādhikaranam refers to the state of mind during the pendency of the delusion, when it says, looking at a rope, ayam sarpah: “This is a serpent'.
(iii) višeșane sāmānādhikaranyam: This arises when an object designated by a common noun is particularised by qualifying the noun by an adjective as when it is said: nilah ghatah (the black pot) or dandi puruṣaḥ (the man with a stick). The blackness inheres in the same object as is designated by the word 'pot'. Similarly, carrying a stick goes with the man. If ‘pot' or 'man' only is uttered the reference may be to a pot of any colour or to any kind of man. The adjective 'nila' or dandi' restricts the reference to a particular kind of pot or a particular man. Being nila and being ghața go together. Similarly, being dandi and being puruşa go together 'This is the identical reference or sāmānādhikaranya of the two terms. While the bādhāyām and adhyāse sāmānādhikaranyams relate to the prātibhāsika-sattā, this one is a vyāvahārika-tādātmyam.
. This višeşana-višesya relation, that is, the relation between the adjective and the substantive may be of various kinds as follows:
(a) between guņa and guni (the quality and the bearer of the quality as in nilaḥ ghataḥ).
(b) between kriya and dravya (the action and the actor as in calan pumān).
(c) between jāti and vyakti (the genus and the species as in ayam gajah).
(d) between višeşana and visista (the qualification and the qualified as in daņdī puruṣaḥ).
(e) between avayava and avayavin (the part and the whole as in sakalakalah candraḥ).
(iv) aikye sāmānādhikaranyam: Two words are used in juxtaposition indicating an identity between their references. When the words are understood literally, that is by their vācyārtha, the juxtaposition seems to be a contradiction which is removed when they are understood in their true reference (lakşyārtha). In the expression, so’yam devadattah (this Devadatta is he), the sāmānādhikaranya is between the man seen elsewhere and at past time and he who is seen now and here and the two are identified to be the same Devadatta. The apparent contradiction between the two individuals is got rid of by removing the irrelevant features of 'then' and 'now', and 'there' and 'here'. The Devadatta then and else
