[Advaita-l] jnAnaM jnaptiH

[H S Chandramouli]

Namaste.

Sri Mahadeva Shastri mentions in his Introduction that Sri Sayanacharya in
this work could also be Swami Vidyaranya.

Regards

On Wed, Aug 8, 2018 at 5:45 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> 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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