2023-03-01 15:21:54 by ambuda-bot
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Ixi
knower (jna). Hence only jnanam or know-
ledge in its essence remains, and that is the only
sense we can assign to jna in the sutra. Finally,
we have to consider why the Sutrakara uses the
word jna in the Sutra, and not jnatri. In the
upanishads there are passages in which the
Atman is called Jnatri, and also passages in
which it is spoken of as jnanam. Now, the Sutra-
kara has to decide for us which is the real and
final meaning. In framing the sutra, he often has
in view the bringing into our view and suggest-
ing the Purvapaksha that has to be considered,
so that the reply thereto may be given. In
other adhikaranas also he has followed this
course,-as, for example, in "catu:" (1, 3,
14) and "àiszaiga" (I. 1, 12). The wor
ding of the Sutra is such that in both cases the
purvapaksha is suggested. For, really, the in-
quiry in these adhikaranas does not relate to
whether dahara is Brahman or not, or whether
anandamaya is Brahman or not,-for no such
doubt can possibly arise-but to suggest the
purvapaksha and base upon it the argument to
be put forward for the siddhanta. Similarly, in
the Sutra under discussion, only if jna is used,
66
knower (jna). Hence only jnanam or know-
ledge in its essence remains, and that is the only
sense we can assign to jna in the sutra. Finally,
we have to consider why the Sutrakara uses the
word jna in the Sutra, and not jnatri. In the
upanishads there are passages in which the
Atman is called Jnatri, and also passages in
which it is spoken of as jnanam. Now, the Sutra-
kara has to decide for us which is the real and
final meaning. In framing the sutra, he often has
in view the bringing into our view and suggest-
ing the Purvapaksha that has to be considered,
so that the reply thereto may be given. In
other adhikaranas also he has followed this
course,-as, for example, in "catu:" (1, 3,
14) and "àiszaiga" (I. 1, 12). The wor
ding of the Sutra is such that in both cases the
purvapaksha is suggested. For, really, the in-
quiry in these adhikaranas does not relate to
whether dahara is Brahman or not, or whether
anandamaya is Brahman or not,-for no such
doubt can possibly arise-but to suggest the
purvapaksha and base upon it the argument to
be put forward for the siddhanta. Similarly, in
the Sutra under discussion, only if jna is used,
66