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clear that scholastic usage of language is to the orator's, advocate's or politician's usage what the classificatory schemes devised by the logician or statistician concerned with coherence and empirical adequacy are to the categorizations and categoremes of daily life." (1984, p. 476) To be faithful to the Text we read, we need to return to Advaita the temporality of the reading process, and so infuse our discussions of Advaita with an awareness of this temporality. |
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14. Here and throughout this book I render sutras amply, and without the encumbrance of bracketed words or footnotes. |
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15. E.g., Taittiriya 2.7.1, 2.8, 2.9, 3.6, 3.9. |
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16. "Then, when one receives this essence, he becomes full of bliss." |
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17. For instance: in the course of his first exposition of the adhikarana, in commenting on sutra 17, Sankara argues that because we know from the whole of the upanisads that Brahman and the human self really are one, it is only for the purpose of argument that Badarayana observes here that the self functions as if it were not Brahman: "In the case of ordinary people, it is seen that, though the Self ever retains its true nature of being the Self, there is a false identification with the body, etc., which are non-Self. . . . [This sutra is spoken] taking for granted such a difference between the supreme self and the self identified with the intellect." [Bhasya on UMS I.1.17] Accordingly, and as the whole first interpretation of the adhikarana suggests, the upanisad can be read as presuming duality. But later it needs to be reread with a directly present sense of the nonduality of self and Brahman. Sankara's reading of the sutra introduces a temporal dimensionthe time needed for learningby insisting that it be read twice, "for present purposes" and after one knows "really.'' |
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18. Another of his striking reinterpretations of an adhikarana (UMS IV.3.714) is treated in Chapter 3, pp. 99-102. |
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19. See the beginning of Sankara's second version of the adhikarana, after the conclusion of the first explanation of UMS I.1.19; tr. 71-2. |
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20. Tr. 73. |
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21. Tr.75. |
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22. Their commitment is reverent and intelligent, not merely repetitious. On occasion they differ from Sankara: thus, Vacaspati, Amalananda and Appaya Diksita debate at length Sankara' interpretation of "mantra" and "brahmana" according to sutra 15, and offer alternate interpretations of the sutra. |
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23. In the following paragraphs I summarize Vacaspati's comments (Skt. 1867), from the second version of the siddhanta. |
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