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16. Skt. 935. |
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17. See also Vacaspati on UMS I.1.4 (tr: 170 and 232-33), and on UMS IV.1.2; and the Govindananda at UMS III.4.47. |
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18. Vacaspati, tr. 79. |
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19. Skt. 58. Appaya Diksita further explains the process by which training enhances one's ability to hear the notes more distinctly, with a conscious knowledge of the particularity of each. (Skt. 58-59) |
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20. I use here the translation of Patañjali's terms by J.H. Woods (1913). |
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21. Yoga Sutras III.3. Vacaspati cites the sutra with the added word dhyanam,as implied by Patañjali. Amalananda adds, "hearing and understanding are fixed-attention because they consist of bringing the mind to dwell on Brahman, by means of [upanisadic] sentences and reasoning. Because "seeing," as manifestation in the form of a mental state, enters upon Brahman, it is as if emptied of form, and so is concentration." (Skt. 615) |
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22. Skt. 615. |
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23. Vacaspati, tr. 78. |
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24. Vacaspati, tr. 72-73. |
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25. At III.4.26, Vacaspati correlates the four stages of realization (prapatti) of Brahman in the Brhadaranyaka text examined abovesravana, manana, nididhyasana, darsana. "The first is a realization gained simply from hearing the upanisadic texts, and this they call sravana.The second is from the same upanisadic texts, accompanied by mimamsa,and this they call manana. The third consists of continuing reflection, and this they call nididhyasana. The fourth has the form of manifestation, and this is no different from kaivalya ['isolation']." (Skt. 898) |
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26. A third, visual example also attests to the convergence of meditation and the acquisition of textual knowledge. At UMS I.3.19 Sankara makes this comparison: "Just as before the perception of distinction, the transparent whiteness, constituting the real nature of a crystal, remains indistinguishable, as it were, from red, blue, and other conditioning factors; but after the perception of distinction through the valid means of knowledge, the crystal in its latter state is said to attain its true nature of whiteness and transparence, though it were exactly so even earliersimilarly, in the case of the individual soul, which remains indistinguishably mixed up with such limiting adjuncts as the body, etc., there springs up a discriminatory knowledge from the upanisads constituting his rising from the body; and the result of the discriminatory |
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