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When the reader knows all the wordsand presumably that to which each refersshe or he understands the sentence. The siddhanta is that the meaning of a sentence is found in its purpose, that wholeness to which all the parts contribute but which is communicated neither by any one of them nor by all of them merely added together. Vedic sentences signify through their "performance" in the construction of ritual actions to which they can be said to refer, but which, more properly, are engendered out of attention to these particular sentences. Significance therefore subsists in this creative interaction of a verbal whole and a whole of practice. It is a truth that occurs only in the totality of the practice of intelligent reading; here, it seems, the positions of Prabhakara and Riffaterre stand close together. |
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21. Both coordination (upasamhara) and harmonization (samanvaya) have been introduced in Chapter 2. |
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22. Chandogya Upanisad 6.2.1. |
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23. Taittiriya Upanisad 2.5; for an interpretation of this text, see Chapter 2. |
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24. Chandogya Upanisad 4.15.2, "He is called 'the unifier of all that is pleasant' for he unites all that is pleasant; those who know this unite all that is pleasant." |
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25. Amalananda's entire comment occurs under UMS III.3.11, Skt. 766-7. |
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26. Amalananda's comments under UMS I.1.2 (Skt. 93-4) complement the preceding ones. |
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27. Tr. 47. |
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28. Sattva is the first of the three characteristics (guna) of which all reality is constituted; it is often characterized positively as light, pure, open, etc.; the debate here is whether parallel qualities of consciousness can also be attributed to it. |
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29. Tr.48. |
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30. There follows a critique of Samkhya's theory of three constituent elements (guna). |
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31. See UMS I.1.5; tr. 49. |
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32. UMS I.1.5; tr. 50. |
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33. See tr. 50. |
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34. UMS I.1.5; tr. 51. |
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35. See UMS I.1.5; tr. 51. |
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