Idam
Idam (Tamil) (Sanskrit: इदम् or अयम् or इयम्) is a Tamil/Sanskrit word which denotes location or position or place. In grammar it is used at the beginning or middle of a sentence as a nominative or attributive pronoun, combined with or without "ya", adds emphasis to other nouns, propositions etc.; and means - this, here or yonder, present or seen nearby, fit for, or without reference to noun refers to एतद् ('that') or to what precedes. Overview. In the Bhagavad Gita (Sloka XVI.13), in the phrase – इदम् अस्तीदम् अपि मे the word, "idam", has been used to mean 'this ', "this it is, this also mine", and in the Brihadaranyaka Upanishad (Stanza I.i.10) in the phrase – पर्याप्तं त्विदम् एतेषां, meaning "sufficient though that of these", "idam" used as एतद् refers to 'that', whereas (in Stanza. II.5.9) in the phrase – अयम् स्तनयित्नुः, meaning "Thunder is Vayu", "ayam" refers to 'is'. In the phrase – ब्रह्म इदम् सर्वं, which means - "Brahman possessing all the qualities is all-pervading", the word "idam" is used in the sense of 'it is', the Atman is identified with "idam sarvam" and the same phrase also expresses the whole world because the world springs from the Atman as  is indicated in Stanza V.iii.1. In the Vedas, "idam" as "ayam" has been used as a subject in nominal sentences as an equivalent of a proposition. Connotation. In Pada 32 of Book II Ch.IV of his Ashtadhyayi Pāṇini, who states that words apply per object, explains that: इदमोऽन्वादेशेऽशनुदात्त तृत्यादौ || in the room of "idam" 'this', in case of its re-employment in a subsequent member of the same sentence and referring to the same thing ("anvadesha" i.e. "adesha" after re-employment) there is the substitution of as’ which is a "anudatta" i.e. gravely accented, when the third case -affix and the rest follow. That means – अ replaces इदम् in all cases except the nominative and the accusative. In this context Katayayana stipulates that one should specify a pronominal used in subsequently referring to something should be co-referential with a previously used term because replacement by an anaphoric pronoun should not possibly be allowed where there is not co-reference. And, with regard to "taddhita" affixation abstract patterns like "tasya idam" ('prescribing a genitive relationship'), "tad asmin" ('prescribing a locative relationship') and "tat karoti" ('prescribing an action meaning involving an accusative relationship') have been identified. The genitive form  of "idams" is explained as a "sthaneyoga sasthi" (Pada I.i.49) and the locative form is explained as "parasaptami" when a case ending beginning with the instrumental case endings follows. A substitute which has s’ as an it-letter replaces the whole of the original form which step requires an "anubandha". Kaiyata tells us that words with "Krta" and "Tadditha" affixes denoting "bhava" ('being') extended for "bhava" to mean "dravya" ('object') would result in "dravya", a pronoun, referring to anything not specified i.e. to an individual object or locus. According to Patanjali the verb as’ means - "bhava" or "kriya". The term , "Kriyadharma" ('the properties of an action'), is also used in contrast with the terms "dravyadharma" and "sattvadharma"; and Helaraja states that which has the latter two is something that can be referred to by demonstratives such as "idam" ('this') and "tad" ('that'). In Pali language, "Ida" and "Idam" are accusative singular neuters as is the original "etad" or "eghad". In Tamil literature "idam" refers to land, landscape or place, which word is one of the six forming the three sets of oppositions; "idam" pairs in opposition with "kalam" ('time') i.e. "idavakupeyar" that gives name to a place or to something  in or from that place, and "kalavakupeyar" which applies the name of a time or season to something that occurs in time and season. Minard (according to whose criteria repetition would imply an adverb and a declined form indicates a pronoun) considers "idam" in the phrase "idam sarvam" as an adverb but "idam" of the Shatapatha Brahmana ( Stanza 7.4.1.25) firstly implies the article and thereafter 'the All', the Absolute totality which removes the anti-thesis of "ayam" ('this') and "asau" ('yonder world'). Madhvacharya consistent with Samkhya philosophy and Sayana with Advaita Vedanta, take "idam" occurring in the first line – न  वि जानामि यदिवेदमस्मि निण्यः संनध्दो मनसा चरामि in Mantra I.164.37 of the Rig Veda to mean 'the Universe' instead of its adverbial meaning "here", where the word "samnaddho" means ignorance rather than scepticism. Vedic elucidation. The Bhagavad Gita's and the post-Vedic use of "idam" and "tad" refers to the Absolute or Brahman or "the All" i.e. to that which the Vedic sages sought to clarify. The "idam" occurring in the beginning of Rig Veda mantra X.135.7 refers to the seat of Yama where is heard the sound of Yama's flute which no mortal can resist. "Idam" is  the nominative singular neuter demonstrative pronouns, Being and Non-being the singular subject which is one without a second, in which condition it applies to anything falling within the range of human experience. Advaita elucidation. According to Sankara, "aham" (I-sense secured in introspection, "visayi") and "idam" (thou-sense sense secured in extrospection, "visaya") are polarly related, they are as opposed as light and darkness. "Idam Brahman" refers to "etadakshara" - Brahman as the objective unity and the "tadakshara" – Brahman refers to the subject, the Atman i.e. Brahman as Itself, which cannot be an object matter of "pramana-jnana" since  the Atman is non-dual and does not have the knowing and the known in it. Reality is to be cognized objectively as an "idam" as the goal by looking inwards otherwise the "vidhi-vakyas" would serve no purpose. Beyond "I" is not any person knower or doer but the transcendental ground of "I", the unspeakable; the indeterminate cannot be spoken about directly. Sankara condemns avidya or Adhyasa, the wrong apprehension of a content where it is not nor can ever be, which the true knowledge of "idam" or Brahman alone can eradicate. The "idam" aspect of "ahamkara" reflected  by the light of the pure self becomes the object of the "I-sense". Brahman cannot be known in the objective attitude as an object somewhere in the beyond as an "idam". Advaita Vedanta holds Brahman as the Atman and Brahman as "idam sarvam" ("all this"). Yoga and Shaivite elucidation. The Yoga school of Hindu philosophy considers the Individual Self inseparable from and identical with the Universal Self. Shiva represents the supreme consciousness Brahman; the subject (consciousness) which is the positive "Shiva-tattva" is called "aham" and the object ('power of consciousness') which is the negative "Shakti-tattva" is  called "idam"('this'), the former which pervades the thirty-five "tattvas" being passive is dependent on Shakti ("idam") for creation to occur. The three principal modes of Shakti are "iccha-shakti" ('will power'), "jnana-shakti" ('power of knowledge') and "kriya-shakti" ('power of action'). "Sadashiva-tattva", which is the first thing with a cause, identified with "iccha-shakti" consists of both "aham", and "idam", "Ishvara-tattva" identified with "jnana-shakti" accounts for "aham" recognizing "idam", and "Sadvidya-tattva" identified with "kriya-shakti" is the complete "subject-object unity". In "Cit-shakti", "Ananda-shakti", "Iccha-shakti", "Jnana-shakti" and "Kriya-shakti" the  svatantraya of Shiva is reflected. "Shakti-tattva" too is a reflection of "Shiva-shakti". The four "tattvas" are not created by the energies of Shiva but are an expression or "ushma" ("heat") of His true nature. "Suddhavidya" is the real state of Shiva or the state of "aham aham-idam ida", Ishvara which is the state of "idam-aham", "Sadashiva" is the state of "aham-idam" and "Shakti" is the state of "aham". In the first section of "aham aham-idam idam", "aham aham" signifies the stable state associated with one's cognition of the real nature of Self, the  truth of this universe, and the second section "idam idam" signifies the unstable state when one experiences the universe is false and unreal. The fourth energy called the "pralayakala pramatri shakti" makes one reside in the state of "Suddhavidya". Shaivism defines "sristi" ("Creation") as the act of the Supreme Lord making "idam" ('object') appear through self-manifestation in the background of "akasha" (void or space) created by self-limitation or self-negation. Here "Idam" signifies the Anatman which "Idamta" though not different from "Ahamta" is not eternal; the self-experience of "Ahamta" prevails over the self-experience of indistinct "Idamta  which disappears on attaining the stithi" state – "aham eva idam" ("I am all this"). "Idamta", a self-extension, aids in the realization of "Paramshiva".