18.3 Processes Of Proving Identity (Aikya Paddhatiyaan)

In the scriptures, there are four processes that illumine identity.
 
1. Adyaasa Paddhati (process of superimposition)
 
In the time of delusion, due to ignorance, two entities are called as one. Like "this is silver". Here, the "this" refers in fact to the oyster shell. That oyster shell appears as silver due to a delusion. To remove this delusion, we need a process of negation (baadha paddhati).
 
2. Baadha Paddhati (process of negation)
Due to superimposition, when object appears as another, then using this process of negation, by determining the identity, delusion or superimposition can be removed. For instance, "this is silver", this is a superimposed identity (aadhyaasika aikya). But if we say "this silver is an oyster", then by calling the silver an oyster, in the identity that was shown, silver is negated and oyster is non-negated. When in a statement, one aspect is negated and the other is non-negated, then there is identity of the process of negation.
 
"This is a snake" - this is superimposition. "This snake is a rope" - here, the snake aspect is negated, and by doing so, the rope aspect is non-negated. Both snake and rope are spoken of in the same noun case (adhikarana). Therefore, this technique is called "baadha saamaanaadhikaranya". Wherever the non-difference of the world and brahman is indicated in scripture, the meaning should be imbibed using this technique of negation equivalence. Like, "all this is brahman". Here, "all this", the world of names and forms, has to be negated, considered illusory. And "brahman" is non-negated. In brahman, this name-form world is being seen just like the snake in the rope, or silver in the oyster shell. "All this is the self" and several other shrutis should be understood using this process of negation.
 
3. Visheshana Visheshya Paddhati (process of adjective and source)
That identity which is proven by the non-distinct relationship between the attribute and its source is called the process of attribute and source. Like "blue lotus". Here, the lotus and its blue-ness have an identity. "Blueness" is an adjective, and "lotus" is the source, both are aspects of the same noun case. Therefore, this is "visheshana visheshya saamaanaadhikaranya" or adjective-source equivalence.
 
4. Mukhya Saamaanaadhikaranya Paddhati (process of primary equivalance)
When in a statement, both aspects are uttered in the same noun case, and there is literal identity in their primary meaning, then it is the process of primary equivalence. Like "He is that Devadutta". Here, a person seen in the present is shown to be identical to a person that was seen in the past. This is neither a process of superimposition (since it is the same person), nor a process of negation (since both the meaning of he and this are being imbibed), nor adjective source equivalence (one person cannot be the adjective or source of another person). Here, the Devdutta that was seen in the past is this person seen in the present, this is the notion. The differences between the place, time, dress, surroundings of both persons have to be discarded and the identity of their person-ness (their primary essence) has to be imbibed. Therefore this is an example of primary equivalence.
 
"You are that", "I am brahman", "this self is brahman", "brahman is awareness" - in all these great statements, the difference (antara) between the adjuncts of soul and Ishvara has to be discarded, and their identity in their existence-consciousness-bliss aspect has to be imbibed. Through "bhaaga tyaaga lakshanaa", this primary equivalence technique is demonstrated.
 
Synthesizing (samanvaya) the that and you aspects in you are that, the I and brahman aspects in I am brahman, the self and brahman aspects in the self is brahman, awareness and brahman aspects in the awareness is brahman, all of these are ascertained using this technique of primary equivalence.