GOD MORNING : Jneyatvavachanaccha I.4.4 (110) And because it is not mentioned (that the Avyakta) is to be known (it cannot be the Pradhana of the Sankhyas). Jneyatva: that is the object to be known; Avachanat: because of non-mention; Cha: and. According to the Sankhyas, emancipation results when the difference between the Purusha and the Avyakta (Prakriti) is known. For without a knowledge of the nature of the constitutive elements of Pradhana it is impossible to recognise the difference of the soul from them. Hence the Avyakta is to be known according to the Sankhyas. But here there is no question of knowing the Avyakta. Hence it cannot be the Pradhana of the Sankhyas. It is impossible to hold that knowledge of things which is not taught in the text is of any use to man. For this reason also we hold that the word `Avyakta cannot denote the Pradhana. The Sankhyas call Avyakta or Pradhana the first cause. But the first cause has been stated in the Sruti as the object to be known. In the Sruti `Avyakta is not stated to be an object of pursuit. Hence it is not the first cause and consequently, cannot be mistaken for the matter of Sankhyas. According to the Sankhyas, liberation is attained by knowing that Purusha is different from Prakriti. The knowledge of Prakriti is thus an essential of release. But the Katha Upanishad nowhere mentions that the knowledge of `Avyakta is necessary for the final emancipation. Therefore the Avyakta of the Katha Upanishad is not the Prakriti of the Sankhyas. Nowhere does the scripture declare that Pradhana (Matter) is Jneya (to be known) or Upasya (to be worshipped). What is aimed at as the object of knowledge of adoration in the Srutis is the Supreme seat of Vishnu (Tad Vishnoh paramam padam).
Posted on: Sat, 08 Mar 2014 02:24:31 +0000