2023-06-22 12:07:42 by ambuda-bot
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fearafars
9
implied meaning (of both words) being one (and the
same), the meaning of the statement is undifferen-
tiated. The non-attributiveness of the memory
generated by words, suitable for producing the
undifferentiated meaning of the statement is not con-
tradicted in experience. The arising of the attribu-
tive meaning of words is a necessary part of the
understanding of an attributive or objective meaning
of a statement. In the present case, the understand-
ing of the statement is non-differentiated because
that alone, being true, has the ability to remove
ignorance. Thus the unreasonableness of (accepting)
the implied meaning in the absence of the deter-
minant of the implication does not arise. In the
present case, the arising of the word-meanings
suitable for conveying the statement-meaning makes
it possible to understand both the ability and the
implication of the words.
Therefore in the statement like Satyamjnanam-anantam
Brahma', the three words satyam, jnānam and anantam are meant
to convey the total non-distinction of the absolute from which-
ever point it may be approached and so there is no repetition.
' Words can convey a meaning only by delimiting or deter-
mining the sense to the particular object. So understanding the
meaning of a word is dependent on understanding the delimiting
principle or determinant. In this case the words of the state-
ment "That thou art" give rise, it is claimed, to an undiffer-
entiated understanding of the Infinite. Since the Infinite cannot
have a determinant how can words covey such a meaning? That
is the objection. The answer is that because of the inherent
power and the implication through their association words can
convey such a meaning, as demonstrated above and the absence
of a determinant need not necessarily vitiate the process.
9
implied meaning (of both words) being one (and the
same), the meaning of the statement is undifferen-
tiated. The non-attributiveness of the memory
generated by words, suitable for producing the
undifferentiated meaning of the statement is not con-
tradicted in experience. The arising of the attribu-
tive meaning of words is a necessary part of the
understanding of an attributive or objective meaning
of a statement. In the present case, the understand-
ing of the statement is non-differentiated because
that alone, being true, has the ability to remove
ignorance. Thus the unreasonableness of (accepting)
the implied meaning in the absence of the deter-
minant of the implication does not arise. In the
present case, the arising of the word-meanings
suitable for conveying the statement-meaning makes
it possible to understand both the ability and the
implication of the words.
Therefore in the statement like Satyamjnanam-anantam
Brahma', the three words satyam, jnānam and anantam are meant
to convey the total non-distinction of the absolute from which-
ever point it may be approached and so there is no repetition.
' Words can convey a meaning only by delimiting or deter-
mining the sense to the particular object. So understanding the
meaning of a word is dependent on understanding the delimiting
principle or determinant. In this case the words of the state-
ment "That thou art" give rise, it is claimed, to an undiffer-
entiated understanding of the Infinite. Since the Infinite cannot
have a determinant how can words covey such a meaning? That
is the objection. The answer is that because of the inherent
power and the implication through their association words can
convey such a meaning, as demonstrated above and the absence
of a determinant need not necessarily vitiate the process.