पृष्ठम्:वेदान्तसारः.djvu/१५७

पुटमेतत् सुपुष्टितम्

१] प्रथमाध्याये चतुथैः पादः ११९

         वदतीति चेन्न, प्राज्ञो हि प्रकरणात्॥ ९ ॥
"अशब्दमस्पर्शम् इत्यारभ्य  "निचाय्य तम्'  इति वदतीतेि

चेत् ; न ; "तद्विष्णोः परमं पदम्' "एष सर्वेषु भूतेषु गूढोत्मा न प्रकाशते इत्यादिना प्रकृतः प्राज्ञो हि "नेिचाय्य तम् इति ज्ञेय उच्यते|॥

         त्रयाणामेव चैवमुपन्यासः प्रश्नश्च ॥ ६ ॥
उपास्योपासनोपासकानां त्रयाणामेवास्मिन् प्रकरणे ज्ञेयत्वेनोपन्यासः

     5. Vadatiti cenna, prajno hi prakaranat 

Should it be said that the text declares it to be known; we say, not so, because the Intelligent Self is referred to in the context.

If it be said that the scriptural text beginning with · It is without sound, without touch' and ending with 'knowing it.' (Kath. 1-3-15) declares that Avyakta is the object of knowledge, it is not so. The intelligent Self is referred to in the scriptural text 'Knowing Him' who is read in the context of the passage' That Highest place of Visnu (Kalh. 1-3-9). 'This Self is hidden in all beings and does not shine forth' (Kath. 1-3-12).

  6. Trayanameva caivamupanyasah prasnasca

And of three only, there is the mention in this way and also the question.

In the Upanisad under discussion there is the mention, in the form of questions and answers, of only three things, viz. the object of the meditation. the nature of the meditation

1 तम् omitted M 2.