[Advaita-l] Nyayasudha Objections 1

[V Subrahmanian]

On Wed, Feb 24, 2016 at 11:38 PM, Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

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> Shruti is very explicit on this point when it said nArayaNaM mahAjnEyam.
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Even the BG 13.12` says: jneyam yat tat pravakṣyāmi... and says it is
stated as neither sat nor asat. na sat tat na asat uchyate.  Only that
which is an object will come either under asat or sat. Brahman, though
jneyam, is explicitly stated as 'neither sat nor asat.'  That definition
removes its objectifiability.  What it implies is: this jneya Brahman is
aprameyam.

The kind of jneyatvam of Narayana or in the BG 13th ch. is not of the
'knowable' type.  On the contrary it is that which is to be known in the
sense, not knowing Brahman is the cause of samsara and knowing it is
release from bondage. That is why brahma jijnāsā itself is prescribed:
jnātum icchā.  This jnātum is not as an object because the shruti itself is
teaching: 'you are that', denying its objectifiablity.

Sayana explains the narayana suktam word as: among many things that are to
be known, this tattvam is the Supreme: mahā jneyam.  In fact, the
Taittiriya itself says: tat vijijnāsasva, tat brahma: seek to know
Brahman.  That does not mean that Brahman is an object for pramanas.