The Ocean of Inquiry by Michael S. Allen

Author:Michael S. Allen
Language: eng
Format: mobi, epub, azw3
Publisher: Oxford University Press
Published: 2022-09-15T00:00:00+00:00

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1 Taber (2003), p. 695.

2 VS 2.11 comm., p. 36.

3 VS 2.11 comm., p. 36.

4 VS 7.16 comm., p. 291.

5 VS 1.11–21, pp. 4–7.

6 VS 1.11 and comm., p. 4: malabichepa jāke nahīṃ, kintu eka ajñāna / hvai cava sādhanasahita nara, so adhikṛta matimāna //

7 The relation of the three-faults system and the four-means system points to the limits of Niścaldās’s interest in “systematic” thought: he seems neither troubled by, nor interested in, the question of how they relate. It is worth noting, however, that the four-means system is inherited, and an exposition of it would have been expected; moreover, he only discusses it here in the first chapter. By contrast, the three-faults system is a frame of reference he returns to again and again, which suggests that it is more central to his thought.

8 In fact, Niścaldās specifically defines concentration as “the destruction of instability” (bichep [i.e., vikṣepa] ko nās) at VS 1.17 (p. 5). The word vikṣepa is sometimes also translated as “projection,” as in the vikṣepa-śakti of māyā.

9 In the passage quoted earlier, Niścaldās mentions only niṣkāma-karma as the means for purifying the mind, but elsewhere he also mentions bathing in the Ganges, reciting God’s name, “etc.” as means of removing impurity (VS 2.8 comm., p. 30); hence I will refer not just to the performance of karmas but also to “practices of purification” more generally.

10 VS 4.116 comm., p. 113.

11 VS 5.156 comm., p. 152.

12 The locus classicus for this division is the Bṛhadāraṇyaka Upaniṣad, where the sage Yājñavalkya says to his wife Maitreyī, “The self, O Maitreyī, is to be seen, to be heard, to be reflected upon, to be contemplated” (2.4.5). Note that while I use the literal translation of “hearing” for śravaṇa, it also has the broader sense of “study.”

13 VS 1.22, p. 7; see also VS 1.23 comm., pp. 8–13.

14 VS 2.11 comm., p. 35.

15 VS 1.23 comm., p. 11.

16 VS 1.23 comm., p. 12.

17 VS 1.23 comm., pp. 9–11: (1) yuktisaiṃ vedānt vākyankā tātparyaniścay śravaṇ kahiye hai / (2) jīvbrahmke abhedkī sādhak au bhedkī bādhak yuktiyōṃsaiṃ advitīyabrahmkā cintan manan kahiye hai / (3) anātmākārvṛttikā vyavadhānrahit brahmākārvṛttikī sthiti nididhyāsan kahiye hai //

18 Viz. upakrama/upasaṃhāra, abhyāsa, apūrvatā, phala, arthavāda, and upapatti (Pītāmbar, gloss 29, VS pp. 9–10). The Vedānta-sāra (sections 182–190) likewise glosses śravaṇa as a process of determining meaning through the use of the six liṅgas (Nikhilananda 1931, pp. 109–113).

19 For example, Adṛṣṭi and Tarkadṛṣṭi both express doubts about how the Vedas can produce knowledge if they are not ultimately real—a question whose answer requires a metaphysical rather than a hermeneutical approach.

20 VS 2.11 comm., pp. 35 (jo aisai kahai, granth mokṣa kā sādhan nahīṃ, so vārtā banai nahīṃ) and 36 (granth mokṣa kā hetu hai).

21 VS 2.11 comm., p. 35.

22 VS 2.11 comm., p. 36.

23 VS 2.11 comm., p. 36.

24 VS 1.8, p. 3: bina vicārasāgara lakhai, nahiṃ sandeha nasāta.

25 Monier-Williams (2003), p. 958.

26 Monier-Williams (2003), p. 958.

27 VS 1.6 (p. 1), which announces the title of the work:

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