[Advaita-l] jnAnaM jnaptiH

[H S Chandramouli]

Namaste.

The following is from the English translation by Sri Mahadeva  Shastri  of
the Bhashya and commentaries thereon by Sayanacharya, Sri Sureshvaracharya  and
 Sri Anandagiri Acharya on Taittariya Upanishad, as relevant to the topic
under discussion. Perhaps could serve as an elaboration on the post by Sri
Praveen Ji.

Quote

Sri Sayanacharya  << The word ‘jnAna’ means knowledge, Consciousness. Here
the word ‘ jnAna ‘ should be  derived so as to mean ‘knowledge’  itself,
but not “ that which knows”, since the word is used as an adjunct of
Brahman along with ‘real’ and ‘infinite’.>>

 Vartika of Sri Sureshvaracharya  <<  The word ‘jnana’ may be derived in
four ways: it may denote, with reference to the act of knowing, either  the
agent of the act, or the object of the act, or the instrument of the act,
or the act itself; i.e., it may mean the knower, or the object known, or
the instrument of knowledge, or the act of knowing. The question is, which
one of these is here meant?  Because the word is used to distinguish
Brahman from all else, and because it goes along with the adjunct
‘infinite’, the word should, in all propriety, mean ‘knowledge’ ; since,
otherwise, it is open to many objections. By ‘jnAna’ we should understand
that knowledge which is real  (i.e., unfailing )  and infinite. Thus as
standing  best to reason, the word ‘jnAna’ should be derived so as to mean
knowledge itself.>>

 Tika of Sri Anandagiri Acharya   <<  Elsewhere this etymology would make
‘jnAna’ mean the act of knowing ; but, here, from its association with the
adjuncts ‘real’ and ‘infinite’, the word ‘jnAna’ denotes Consciousness pure
and simple, the undifferentiated unconditioned Consciousness.>>

Unquote.

Regards


On Mon, Aug 6, 2018 at 7:49 AM, Praveen R. Bhat via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Durga Prasad ji
>
> On Mon, Aug 6, 2018 at 6:09 AM Durga Prasad Janaswamy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> >
> > तैत्तिरीयोपनिषद्भाष्यम्
> > ब्रह्मानन्दवल्ली: प्रथमोऽनुवाकः
> > भाष्यम्
> > ज्ञानं ज्ञप्तिः अवबोधः, - भावसाधनो ज्ञानशब्दः
> >
> > Please give a very detailed explanation of the above statement.
> >
>
> ज्ञानम् of the mantra सत्यंज्ञानमनन्तं ब्रह्म = ज्ञप्तिः knowledge =अवबोधः
> understanding, ज्ञानशब्दः the word knowledge is भावसाधनः  = has भावे
> व्युत्पत्तिः = has शुद्धधात्वर्थः। It is derived in the sense of the
> meaning
> of the verb-root ज्ञा itself. There is no additional meaning to the प्रत्यय
> suffix ल्युट् (ज्ञा +ल्युट् =ज्ञा +अन)। The idea is that the word ज्ञानम्
> knowledge is not in the sense of any of the कारक in which the suffix is
> possible (अकर्तरि च कारके संज्ञायाम्)। Except for कर्ता agent of the
> action, all कारक meanings are grammatically possible with the said suffix
> and such a doubt is removed, since भावे verb-root meaning is also possible,
> it is not an object of knowledge, the means of knowledge, etc, but the word
> ज्ञानम् means to know or just knowing.
>
> If you read the bhAShya further, even this idea is refuted, as I recall,
> after the commentary on the word अनन्तम्। There is a brilliant objection to
> this ज्ञप्तिः meaning as भावसाधनः as well, since the शुद्धधात्वर्थः of ज्ञा
> has an expectancy of कर्म an object due to being a सकर्मकधातुः transitive
> verb root. With such expectancy, there would be dependency of ब्रह्मात्मा
> on something else, thereby making it limited or dual! Bhagavan Bhashyakara
> agrees to this objection by answering that even with भावसाधन, ब्रह्मात्मा
> is not the direct meaning of the word ज्ञानम्, but indirect. One has to do
> लक्षणा of the word ज्ञानम् knowing to चित् consciousness, which has no
> dependency on anything, but everything else depends on it.
>
> gurupAdukAbhyAm
> ,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That owing to which all this is known! [Br.Up. 4.5.15] */
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