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110

सिद्धान्त बिन्दु

२०२. तर्हेतादृश आत्मा अङ्गुलिनिर्देशेन प्रतिपाद्यतामिति ।

।

202. Objection : If that is so, let such Self be clearly
explained as if being pointed out with the finger.
२०३. नेत्याह, कथं ब्रवीमीति । किमाक्षेपे । अद्वैतकत्वेन वागविषयत्वात् ।
'अवचनेनैव प्रोवाच' 'यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह' 'न
विज्ञातेर्विज्ञातारं विजानीयात्' इत्यादिश्रुतिभ्यः ।
203. Answer: No. He says

How can I speak ?"
"How " expresses the impossibility of verbalising.

Because being non-dual it is not an object of
speech, as shown by scriptural passages like, "He
expounded through silence only " (N.u.t.u. 7), "Whence
words return without reaching there, along with
thought" (T.u. ii, 4, I). "You cannot know the

knower of knowing" (B.u. iii, 4, 2)

२०४. वागविपयत्वे वेदान्तानां कथं तत्र प्रामाण्य मिति चेत् ।

• 204. Objection : If it is not the object of speech how

can the Vedanta produce valid knowledge about it?
२०५. न. अविषयेऽप्यात्मनि तदाकारवृत्तिमात्रेण तदविद्यानिवर्तकत्वादित्याह
सर्ववेदान्तसिद्धमिति । तथा च श्रुतिः -

यस्थामतं तस्य मतं सतं यस्य न वेद सः ।
अविज्ञातं विजानतां विक्षातमविजानताम् ॥
यन्मनसा न सनुते येनाहुर्मनो मतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥

and such others.

इत्यादिरविषयत्वमात्मनो दर्शयति ।

205. Answer : Though it is not an object, (the Sruti
conveys knowledge of it) by dispelling ignorance
about the Self only by the mind-function of that
form. He says this by the expression, "what is establi-
shed by all the Vedanta". So the Sruti also says, " It
is known by one who does not know; whoever
(thinks be) knows does not know. Unknown to the

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