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31. I draw here on the explanations offered by Vacaspati Misra and Amalananda; but for UMS I.1.22, I have relied on Advaitananda's simpler exposition of the adhikarana. |
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32. Deussen (1973, pp. 121-2) noted the evident sequence of texts drawn from the Chandogya. The following texts are considered in order, in the following UMS adhikaranas (topical sections): Chandogya 1.6.6 [UMS I.1.20-21]; 1.9.1 [I.1.22]; 1.11.5 [I.1.23]; 3.13.7 [I.1.24-27]; 3.14.1 [I.2.1-8]; 4.15.1 [I.2.13-17]; 5.1124 [I.2.24-32]; 7.23 [I.3.8-9]; 8.1.1 [I.3.14-18]; 8.12.3 [I.3.19-21 (passim) and 1.3.40]; 8.14 [I.3.41]. |
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33. This is Advaitananda's interpretation. |
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34. A standard rule of Mimamsa exegesis is that the beginning (upakrama) and end (upasamhara) of a text are keys to the meaning of the whole text, particularly when they agree. |
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35. The most well-known example of the applicability of the whole in each of its parts is the Astadhyayi of the grammarian Panini. |
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36. Skt. 179. |
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37. See also Appaya Diksita's use of UMS III.3.38 in commenting on UMS I.1.22, and of UMS I.4.17 in his comment on UMS I.1.31. |
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38. We can note also that the Advaitins regularly read UMS adhikaranas in light of, and in subtle relation to, siddhantas accomplished in the PMS. To give but a few examples from UMS I.1.12-19: PMS II.3.16, and the general Mimamsa reflection on "place" (sthana) is appealed to by Appaya Diksita in the course of analyzing whether the location of "made of bliss" as the fifth and last in a series of sheaths tells us something definitive about its identity, whether it is like, or different from, the preceding sheaths. Vacaspati appeals to Kumarila Bhatta's Tantravartika on PMS II.2.22wherein the possible differences among three related towards (jyoti ("light"), visva-jyoti ("the pervasive light") and sarva-jyoti (''the light of all")are weighed and analyzed) to explain why it is that ananda ("bliss") and ananda-maya ("made of bliss") can be said to refer to the same reality, Brahman. In the second version of UMS I.1.12-19, Vacaspati, Amalananda and Appaya Diksita also appeal to PMS IX.3.15, in order to explain why the sutras can legitimately be interpreted differently than they had been before; in the course of that explanation, Appaya Diksita also refers to PMS III.1.22, and PMS I.4.23. On Sankara's use of Mimamsa siddhantas as nyayas, see Devasthali (1951), Moghe (1984) and Sastri (1989). |
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39. See Clooney 1991 and forthcoming c. |
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