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PART TWO
17
am; I ng know well Kfa thus w q4 do not think.
• 44' I do not know k* thus a not ; c w I know too.
w: Among us 4:who w e q kg as the not-unknown .4c
and as the Known aw that knows. (el He)
• That (Brahman) qg knows.
2. 4, I do not think, know well'. Noe- that I do
not know; I know too. Who amongst us comprehends
It both as the Not-unknowm9 and as the Known'—he
comprehends It."
[Notes-1.
Not etc.—These
two statements are meant
to ward off the probable misconception from the pre-
*
vious statement—the misconception that the knowledge
of Atman is some nebulous, hazy, or confused notion. In
what sense these apparently conflicting statements about
It are to be understood is next explained.
2.
The Not-unknown—This
is with regard to
Brahman in an objective sense. No positive reply can be
given to the question whether one knows Brahman, when
asked from an objective point of view. To say that one
knows It in this sense would be to make the eternal and
ultimate Subject one among the many objects. At the
same time to say that one does not know would be taken
as a confession of ignorance. So the only satisfactory
way of expressing one's realization of Brahman from an
objective point of view, is to say that It is not unknown.