"Ekaika gunaprarnthe sranthaah nigamavandhinah
na hrshtEhdhrashtAram pasyeh,
na sruthtEh srothArm srnvyAth
namathEh manthAram manvee THAh
na vijnAthAram VijaneeyAh.
Meaning you cannot see the seer of sight, hear the hearer of hearing thinker of thought and knower of knowledge. He does not deny the seear, knower etc. It only refutes the view of the Vaiseshikas, that knowledge is the attribute of the self- Knowing and thinking etc are the essential nature of the self. It dismisses the individual self as the knower etc.and shows the Brahman the real self as the knower.
like wise 'AnandO Brahma" does not denote Brahman as purely bliss but also as the Anandee possessor of bliss.
'VijnAnam Anandam Brahma"
to e continued.
na hrshtEhdhrashtAram pasyeh,
na sruthtEh srothArm srnvyAth
namathEh manthAram manvee THAh
na vijnAthAram VijaneeyAh.
Meaning you cannot see the seer of sight, hear the hearer of hearing thinker of thought and knower of knowledge. He does not deny the seear, knower etc. It only refutes the view of the Vaiseshikas, that knowledge is the attribute of the self- Knowing and thinking etc are the essential nature of the self. It dismisses the individual self as the knower etc.and shows the Brahman the real self as the knower.
like wise 'AnandO Brahma" does not denote Brahman as purely bliss but also as the Anandee possessor of bliss.
'VijnAnam Anandam Brahma"
to e continued.
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