tman_and_moksa

SR No.: 020053
Original Sutra Author: N/A
Author: G N Joshi
Publisher: Gujarat University
Publication Year: 1965
Total Pages: 901
Language: English
Classification: Book_English
File Size: 12 MB

Page 99

The Upanisads
Acharya Shri Kailashsagarsuri Gyanmandir
67
thinker, and to apprehend him by whom everything is apprehended." "He is the eternal seer without himself being seen; he is the eternal hearer without himself being heard; he is the only thinker without himself being thought; he is the only comprehender, without any one to comprehend him; beyond him there is no seer, beyond him there is no hearer, beyond him there is no thinker, beyond him there is no being who comprehends. We thus see that the question of the unknowability of Atman has another aspect also, namely, that He is unknowable because He is the Eternal Subject of knowledge; and hence cannot be an object of knowledge to another beside hin." But though this Self is not accessible to others, though it cannot be known in the form of an object by others, it can be known by oneself as his own self. Thus the Self can be known only as the knowing subjet, an inevitable and indispensable presupposition of all knowing processes.
Prof. R. D. Ranade says "In fact, Self-knowledge or Self-consciousness is the ultimate catagory of existence. The Self can become an object of knowledge to himself. According to the Phiolsophy of Yajnavalkya, nothing is possible, if Self-consciousness is not possible. Self-consciousness is the ultimate fact of existence. Self-consciousness is possible only through
1 Ranade R. D.: A Constructive Survey of the Upanishads, p. 273.
For Private And Personal
See also S'vét. Up. 3.19.14; Brh. Up. 2.3.14. स वेत्ति वेद्यं न च तस्यास्ति वेत्ता । येनेदं सर्वं विजानाति तं केन विजानीयात् । विज्ञातारमरे केन विजानीयात् ।