2023-06-22 12:07:41 by ambuda-bot
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6
farafa-
and 'That', the infinite, will not make sense³ in the
statement 'That thou art'. Then the implied meaning
of the words having been understood earlier from
the intermediate statements, the pure meaning of
these words is known reasonably as a non-attribu-
tive memory. Though the words are capable only of
conveying consciousness qualified by the (respective)
temporary adjuncts, yet, because they have been
used for the purpose of conveying awareness of the
nondual Infinite, and their purport is (therefore)
pure consciousness, the latent impression of that part
only is aroused. Also, the experience of the attribute-
dress, the time, and the place of meeting, are given up and
only the person as such is retained as the entity referred to by
'both the words that' and 'this'. Thus, by giving up the
conflicting part of the meanings of the two words the identity
conveyed by the whole statement is understood. This is the
'Jahadajahat-lakshaṇa' or the 'bhāga-tyaga-lakhsaṇa'.
In this case the last mode of understanding the implied;
meaning is employed.
3 The meaning of the statement as a whole conveyed by the
verb 'art', is the identity of the meanings of the words that'
and thou'. Taking their expressed meanings we have the
creator, sustainer etc. of the world and the individual experienc-
ing different states of consciousness as the meanings of 'that'
and thou '. The two cannot be identified. The identity
which is the purport of the statement has therefore to be under-
stood through the implied meaning.
4 The statements cited earlier from which we get the idea of
the expressed and implied meanings of the words that' and
'thou' are called Intermediate statements, 'avāntara-vākya',
because they convey the meanings of the two words severally. It
is only the 'maha-vakya', the great statement, which conveys
the identity.
farafa-
and 'That', the infinite, will not make sense³ in the
statement 'That thou art'. Then the implied meaning
of the words having been understood earlier from
the intermediate statements, the pure meaning of
these words is known reasonably as a non-attribu-
tive memory. Though the words are capable only of
conveying consciousness qualified by the (respective)
temporary adjuncts, yet, because they have been
used for the purpose of conveying awareness of the
nondual Infinite, and their purport is (therefore)
pure consciousness, the latent impression of that part
only is aroused. Also, the experience of the attribute-
dress, the time, and the place of meeting, are given up and
only the person as such is retained as the entity referred to by
'both the words that' and 'this'. Thus, by giving up the
conflicting part of the meanings of the two words the identity
conveyed by the whole statement is understood. This is the
'Jahadajahat-lakshaṇa' or the 'bhāga-tyaga-lakhsaṇa'.
In this case the last mode of understanding the implied;
meaning is employed.
3 The meaning of the statement as a whole conveyed by the
verb 'art', is the identity of the meanings of the words that'
and thou'. Taking their expressed meanings we have the
creator, sustainer etc. of the world and the individual experienc-
ing different states of consciousness as the meanings of 'that'
and thou '. The two cannot be identified. The identity
which is the purport of the statement has therefore to be under-
stood through the implied meaning.
4 The statements cited earlier from which we get the idea of
the expressed and implied meanings of the words that' and
'thou' are called Intermediate statements, 'avāntara-vākya',
because they convey the meanings of the two words severally. It
is only the 'maha-vakya', the great statement, which conveys
the identity.