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31. These points too will be treated extensively in the succeeding chapters. |
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32. Deussen 1973, pp. 88-115. |
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33. Nakamura 1983, p. 116, and see 108-116 for his presentation of the Vedanta as a scripturally-based system of thought. |
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34. Modi (1956) correctly argues the centrality of III.3 in the UMS system. |
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35. See for instance his comments on UMS III.3.1. |
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36. Deussen (1973) so thoroughly takes up this task that he seeks to complete Sankara's division of the exoteric and the esoteric by showing how Sankara's doctrine of creation is exoteric only. See Deussen, p. 101. |
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37. Richard DeSmet (1953, pp. 8-24) has amply documented this modem tradition of scepticism about theology. |
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38. Anantanand Rambachan (1986, 1987) has skillfully shown that the Indian neo-Vedantins of the 19th and 20th centuries have taken up the same project of making Advaita "respectable," and so have downplayed its ritual and exegetical components over against the claims of a higher truth, pure experience, etc. |
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39. Deutsch 1969, p. 6. |
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40. The place of reason in Advaita will be examined more closely in Chapter 3; Halbfass (1991) offers an excellent introduction to Sankara's view of reason and revelation. |
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41. This is why the best synthetic works about the UMS, such as Prakasatman's Sarirakanyayasamgraha, are those which present us a series of rules for reading and not summaries of the content of the text. So too other introductory manuals, such as the Naiskarmyasiddhi, Vivekacudamani,and Vedantaparibhasa, in which an underlying commitment to textual knowledge persists. |
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42. Hereafter I use "Text" to indicate the larger Advaita Text to which this study is committed; "Text" includes the range of texts and contexts which the Advaitins read and write together, from the upanisads to the most recent of commentaries. |
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43. Each of these shifts has been explored by Roland Barthes (1979). See also Clooney (1990d) for a development of the correlation of my approach and that of Barthes. This description, and the conception of reading operative throughout this book, are greatly indebted, in various ways, to the following: Iser (1978), whose analysis of the reader-text relationship and the "mechanics" of |
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