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[Full Title: Corrections and Additions (1): Means of Interpretation according to 鲍迟迟补谤补尘墨尘腻峁僺腻]

According to the 鲍迟迟补谤补尘墨尘腻峁僺腻 or 痴别诲腻苍迟补 philosophy, an aspirant must practise 艣谤补惫补峁嘺, manana, 苍颈诲颈诲丑测腻蝉补苍补 and 蝉补尘腻诲丑颈 (self-absorbed spiritual meditation during which the meditator loses his or her entity and becomes one with the Supreme Being) until he realises his own true nature and until he gets salvation. Here the word 艣谤补惫补峁嘺 means to ascertain the purport of all 鲍辫补苍颈峁�a诲蝉 in Brahman by six kinds of proofs.

These proofs are:

1. upakrama (inception),
2. 耻辫补蝉补峁僪腻谤补 (end),
3. 补产丑测腻蝉补 (repetition),
4. 补辫奴谤惫补 (new) or 补辫奴谤惫补t膩 (newness),
5. phala (result),
6. 补谤迟丑补惫腻诲补 (eulogy) and
7. upapatti (logic or argument).

(1-2) Upakrama (inception) and Upasa峁僪膩ra (end):

When the subject-matter of a context is mentioned in the very beginning and in the end, then these two techniques are called upakrama and 耻辫补蝉补峁僪腻谤补 respectively. For example, the non-dual Brahman (the Supreme Being) is mentioned in the sixth 笔谤补辫腻峁环补办补 of 颁丑腻苍诲辞驳测辞辫补苍颈蝉补诲 by this sentence鈥�

鈥�ekam eva advit墨yam鈥� (6/2/1).

At the end of this 辫谤补辫腻峁环补办补, Brahman is also mentioned by the sentence:

鈥�aitad膩tmyam ida峁� sarvam鈥�.

(3) Abhy膩sa (repetition):

Repetition of a subject is 补产丑测腻蝉补. For example, in the same sixth 笔谤补辫腻峁环补办补 of 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲, the non-dual Brahman is mentioned nine times by the sentence:

鈥�tattvam asi鈥�.

(4) Ap奴rva (new) or Ap奴rvat膩 (newness):

When a matter is not proved by any other proof of knowledge than the Vedic knowledge, then it is called 补辫奴谤惫补 (new). Brahman is understood only from 鲍辫补苍颈峁�a诲. So it is 补辫奴谤惫补. The other proofs like perception, inference, analogy etc. can not make Brahman their subject. Because Brahman is without any name and form. On the other hand, the objects of perception, inference etc. are limited by their names and forms. So, Brahman is not realized by laukika (mundane or ordinary) proof. It is realized from the Veda only.

(5) Phala (result):

The purpose is regarded as result. For example, the knowledge of the unity of Brahman and 箩墨惫腻迟尘补苍蝉 is the purpose of the means like 艣谤补惫补峁嘺, manana etc. and the purpose of the knowledge of Brahman is realization of Brahman.

The 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲 declares:

鈥�tarati 艣okam 膩tmavit鈥� (7/1/ 3).

It means that the knower of self or Brahman surpasses sorrow or grief. From this sentence it is implied that this seventh 笔谤补辫腻峁环补办补 of this 鲍辫补苍颈峁�a诲 discusses and establishes the theory of Brahman only. So, phala (result) can be used as a method of interpretation of Vedic sentences.

(6) Arthav膩da (eulogy):

Arthav膩da (eulogy) is praising the subject discussed in a context. For example, Brahman is praised in the sentence

鈥�uta tam 膩de艣am apr膩ksyo yena 补艣谤耻迟补峁� 艣谤耻迟补峁� bhavati, a尘补迟补峁� 尘补迟补峁�, 补惫颈箩帽腻迟补峁� 惫颈箩帽腻迟补峁�鈥�
   (Ch膩ndogya 鲍辫补苍颈峁�a诲鈥�6/1/3).

(My child! Did you ask the subject for instruction by the knowledge of which everything is known, by meditation of which everything is meditated and by attaining of which everything is attained?)

From this eulogy it is understood that the nature of the matter (Brahman) is real and appropriate. Otherwise, how can there be such kind of praising?

(7) Upapatti (logic or argument):

Upapatti is reasoning or an argument shown in a context to establish a subject-matter. For example,

鈥�somya ekena m峁泃pi峁囜笉ena 蝉补谤惫补峁� 尘峁沶尘补测补峁� 惫颈箩帽腻迟补峁� sy膩t v膩c膩rambha峁嘺峁� vik膩ro 苍腻尘补诲丑别测补峁� 尘峁泃迟颈办腻 ityeva satyam鈥�
   (Ch膩ndogya 鲍辫补苍颈峁�a诲鈥�6/1/4).

(O handsome boy! By the knowledge of one earthen pot, all earthen materials can be known, because modification of a matter are nothing but names. Only clay or earth is real.)

Here an argument is shown as an analogy to establish the real nature of Brahman. From this argument it is known that the subject of the context is Brahman.

These six proofs for ascertaining the purport of all 鲍辫补苍颈峁�a诲蝉 express only Brahman, sometimes individually and sometimes in a united or combined way. In human sentences, this purport is known as the intended meaning of a sentence. For example, in the context of eating the sentence 鈥渟aindhavan 腻苍补测补鈥� means 鈥淏ring salt鈥� and it does not mean, 鈥淏ring the horse鈥�. So, though the word 鈥�saindhava鈥� has two meanings, yet in one context it will convey only one meaning according to the intention of the instructor.

According to the 狈补颈测腻测颈办补蝉 this purport is the intention of God in the case of Vedic sentence. But the 惭墨尘腻峁僺补办补蝉 do not acknowledge the Omniscient God. So, the 痴别诲腻苍迟颈苍蝉 give the definition of purport as follows:

The capability of producing the intended meaning is called purport.

Now the question is: Are intention and purport same or identical? The answer is: No. Because a purport excludes the unintended meaning also. So, the 痴别诲腻苍迟颈苍蝉 say 鈥�迟补诲颈迟补谤补-辫谤补迟墨迟颈-箩补苍补苍别肠丑补测腻苍耻肠补谤颈迟补迟惫别 sati tatprat墨tijananayogyatva峁� tatparyam鈥�. It means that after excluding the unintended meaning, a purport expresses the intended meaning.