2023-03-01 15:21:39 by ambuda-bot
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xvii
the close.
context (prakarana) of a section is settled and
introduced, it settles the import of the entire
section and of every other part of it down to
The whole section is under its
governing influence and has to be understood
so as to conform to the particular context
in view. This is what is known as gara,
unification of, or mutual conformity between,
different portions of the section.
Where the concluding part so-called can-
not be brought into conformity with the intro-
ductory part and no ekavakyata (unification) is
possible the concluding part ceases to be re-
cognised as such and must be regarded as a new
topic altogether. The Advaitin maintains what
the eminent, Vedantic teacher, Appaya Dikshita,
call
:, the superior validity of the
context as determined by the introductory part.
The same eminent teacher also delivers himself
as follows in his Siddhantalesa-Sangraha :-
......
यत्रैकवाक्यता प्रतीयते तत्रैकस्मिन्नेवार्थे पयवसानेन भाव्यम्,
अर्थभेदे प्रतीतैकवाक्यताभङ्गप्रसङ्गात् । यत्र तु परस्परमेकवा-
.
क्यता न प्रतीयते तत्र पूर्ववृत्तम विगणय्य लब्धात्मकं विरुद्धार्थक
वाक्यं स्वार्थे बोधयत्येव इति न तत्र पूर्ववृत्तस्य प्राबल्यम् ॥
B
the close.
context (prakarana) of a section is settled and
introduced, it settles the import of the entire
section and of every other part of it down to
The whole section is under its
governing influence and has to be understood
so as to conform to the particular context
in view. This is what is known as gara,
unification of, or mutual conformity between,
different portions of the section.
Where the concluding part so-called can-
not be brought into conformity with the intro-
ductory part and no ekavakyata (unification) is
possible the concluding part ceases to be re-
cognised as such and must be regarded as a new
topic altogether. The Advaitin maintains what
the eminent, Vedantic teacher, Appaya Dikshita,
call
:, the superior validity of the
context as determined by the introductory part.
The same eminent teacher also delivers himself
as follows in his Siddhantalesa-Sangraha :-
......
यत्रैकवाक्यता प्रतीयते तत्रैकस्मिन्नेवार्थे पयवसानेन भाव्यम्,
अर्थभेदे प्रतीतैकवाक्यताभङ्गप्रसङ्गात् । यत्र तु परस्परमेकवा-
.
क्यता न प्रतीयते तत्र पूर्ववृत्तम विगणय्य लब्धात्मकं विरुद्धार्थक
वाक्यं स्वार्थे बोधयत्येव इति न तत्र पूर्ववृत्तस्य प्राबल्यम् ॥
B