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'PART ONE
9
unknown 'thing.in.itselP of some purely intellectualistic
philosophers. The non-knowability of It does not imply
ignorance but only Its non-objectiveness. The 'being
neither known nor unknown ' indicates the intimacy of
apprehension by identity or self-cognition. Or beyond
the unknown' may be taken to mean beyond avidya,
the root-ignorance which is the cause of all manifestation.'
This is also called 'the unknown' or Avyakta in some
systems of Indian philosophy.
3.
Heard etc.—The
implication is this : Not being
accessible to the senses or to inference by the mind, the
aspirant has to know It, or rather get some indications
of It, at the beginning of his spiritual career, from the
scripture and an illumined teacher, until intuitive know.
ledge, pans, is born in him.]
griR41, • tAI 114t."411
* f4k swim II
11
UTE That (which) mut by words aravargerg cannot
be expressed, 4-4 by which art speech enj is expressed,
ME
That mr alone fug thou.. mg Brahman M know ;
rm
what a-c‘ this (etc people) alma worship, cg
this
w
not.
5. That which speech cannot reveal, but what
reveals speech,—know That' alone as Brahman' and not
this' that people here worship.
[Norms-1 That—The Atman, the Spirit in man,
spoken of before as the source of all faculties of person-
ality.