2023-03-01 15:21:54 by ambuda-bot
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in the previous Sutra, (which is here referred to
and not explicity stated again, in order to avoid
repetition) viz., that it is eternal, and not a
product. The gnatri-one who goes through
the act of cognition cannot be eternal, as such act
is absent during sleep. Hence gna cannot be
understood as gnatri, but as jnanam (intelligence).
Moreover, Sruti has declared the abheda (non-
difference or identity) of Jiva and Brahman in
" That art Thou,"
""
तत्त्वमसि'
such passages as
and in such passages as " सत्यं ज्ञानमनन्तं ब्रह्म " Brah-
man is Existence, Knowledge and Bliss de-
clare the nature of Brahman to be jnanam. Fur-
ther more, the Brihad-Aranyaka Upanishad
says : -" f zg觶ñÿìàì âàªà" "Never is there
the cessation of the knowledge (intelligence) of
the seer," i. e., whether there is, or there is not,
the knowledge of the world of phenomena, the
intelligence which is the basis of the possibility
of such knowledge cannot cease. In the Sutra
under discussion, this non-cessation or eternality
of intelligence is the reason assigned for the Jiva
being called gna. Hence gna cannot mean gnatri
(Knower), for the phenomenal knowledge ceases
daily in sleep and so there is then strictly no
in the previous Sutra, (which is here referred to
and not explicity stated again, in order to avoid
repetition) viz., that it is eternal, and not a
product. The gnatri-one who goes through
the act of cognition cannot be eternal, as such act
is absent during sleep. Hence gna cannot be
understood as gnatri, but as jnanam (intelligence).
Moreover, Sruti has declared the abheda (non-
difference or identity) of Jiva and Brahman in
" That art Thou,"
""
तत्त्वमसि'
such passages as
and in such passages as " सत्यं ज्ञानमनन्तं ब्रह्म " Brah-
man is Existence, Knowledge and Bliss de-
clare the nature of Brahman to be jnanam. Fur-
ther more, the Brihad-Aranyaka Upanishad
says : -" f zg觶ñÿìàì âàªà" "Never is there
the cessation of the knowledge (intelligence) of
the seer," i. e., whether there is, or there is not,
the knowledge of the world of phenomena, the
intelligence which is the basis of the possibility
of such knowledge cannot cease. In the Sutra
under discussion, this non-cessation or eternality
of intelligence is the reason assigned for the Jiva
being called gna. Hence gna cannot mean gnatri
(Knower), for the phenomenal knowledge ceases
daily in sleep and so there is then strictly no