jñeyatvāvacanācca ..1.4.4..

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SUTRA I. 4. 4.

ज्ञेयत्वावचनाच्च॥१.४.४॥

jñeyatvāvacanācca ..1.4.4..

.. Jneyatva, of the nature of being known, an object of knowledge. … Avachanat, because of non-mention. .. Cha, and.

4. Because there is no statement, in this passage of the Katha Upanishad, that the Avyakta is an object of knowledge, therefore, the Avyakta does not mean the Sankhya Pradhana. — 112.

COMMENTARY

The Sankhyas say that liberation (Kaivalya) is obtained by the knowledge of Pradhana, as being distinct from Purusha. So according to the Sankhyas, Release depends upon this discriminative knowledge; and according to them this knowledge of Pradhana as separate from Purusha is necessary in order to attain certain powers. But there is no such mention in this Upanishad that the knowledge of Avyakta is necessary to get Release, or to obtain powers. Therefore, Avyakta here cannot mean the Pradhana of the Sankhyas.

Note: According to the Sankhyas the Kaivalya is attained by knowing that the 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 release. The Avyakta, therefore, of the Katha Upanishad is not the Prakriti of the Sankhyas.

SUTRA I. 4. 5.

वदतीति चेन्न प्राज्ञो हि प्रकरणात् ॥१.४.५॥

vadatīti cenna prājño hi prakaraṇāt ..1.4.5..

…Vadati, the verse says, or the text says….Iti, thus. … diet, … Na, not … Prajnah, the Intelligent Self, the Paramatman. … Hi, because. … Prakaranat, of the subject-matter.

5. If it be said that the text does teach that this Avyakta is to be known, we say no, because the declaration about knowing, refers to the Supreme Self, and the context also shows it to be thus. — 113.

COMMENTARY

An objector says «the text declares that the Avyakta is to be known, for immediately after the above verses is the following:

He who has meditated on that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great, unchangeable, is freed from the jaws of death (Katha Up.. II., 3. 15).

This description applies to Pradhana, very well; because it is without sound, without touch, etc., and is beyond the Great, or Mahatattva. This passage, by using the word Nishchaya, which means «having known or perceived», shows that Pradhana ought to be known. Therefore, the objection raised in the last Sutra that this Upanishad nowhere teaches the knowing of Pradhana falls to the ground.

This objection is raised in the first half of the present Sutra and is answered by the second half. The reference is here not to the Pradhana, but to the Supreme Self called Prajna. «Beyond the Great or Mahat» does not mean ‘ beyond the Mahatattva» of the Sankhyas, but beyond Hiranyagarbha, and Jiva; because the Jiva is called Great or Mahat, in the above passage. The whole context shows that the Ashabdam, etc., refers to the Supreme Self, and not to the Pradhana. Thus verse 11, declares «Beyond the Person there is nothing. This is the goal, the highest road». So also, «That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers, through their sharp and subtle intellect».

The author gives another reason for holding that Pradhana is not meant in this passage of the Katha Upanishad.

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