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texts not of themselves, but as aided by the inquiry into Brahman." (tr. 108-9) That is, "through desire one is directed to the inquiry into Brahman (brahmamimamsayam),and not [merely] to the Vedanta texts (vedantesu) or to the intention to declare their meaning; for this [attention to the meaning of texts] is already attained by the aphorism, athato dharmajijñasa [for this announces the Mimamsa enterprise in general, because it] aphoristically expresses the injunction to proper study (svadhyaya), this signifying the fruitful understanding of the meaning. The apprehension of religious duty, since it implies the sense of the Veda, secondarily implies Brahman too, in the same way as what is not religious duty." (tr. 109) |
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36. See Clooney 1989d and 1990b, pp. 189-94. |
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37. Wives participate along with their husbands; see PMS VI.1.6-24, and Clooney 1990b, pp. 187-9. |
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38. See PMS VI.1.39-42. The case of deities is not raised by Jaimini in the sutras of PMS VI.1, but only by Sabara and thereafter. |
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39. See PMS VI.1.25-52; see Clooney 1990b, pp.189-94. |
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40. See Clooney 1990b, Chapter 5 on the resistance of Jaimini to an anthropological perspective. |
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41. The question of the competence of women for study of the upanisads is not discussed in detail by the Advaitins, though the comparable ritual question was discussed at length by the Mimamsakas (see Clooney 1990b, pp. 18789.) The Mimamsa conclusion is apparently taken for granted. However, in the course of surveying alternatives available to sudras, Appaya Diksita notes the suggestion that they get the information they need from books, just as women learn from their husbands. (Skt. 358) |
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42. Tr. 205. |
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43. Skt. 318. |
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44. "Svadhyaya" indicates both the portion of the Veda properly assigned to one and learned with one's guru, and the sanctioned memorization of that portion of the Veda; insofar as it can be distinguished, "adhyayana" indicates the activity of that study: the performance of svadhyaya as the act of studying the texts which are the svadhyaya. For a full consideration of the complex issues related to svadhyaya and adhyayana as the objects and activities of study, see Malamoud (1977, pp. 44-70) and Verpoorten (1987, pp. 23-30). The Mimamsa and Advaita in large part constitute the intelligent appropriation of meaning which follows upon the properly performed study (adhyayana) of the one's proper portion of the Veda (svadhyaya). |
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