KENOPANISHAD- FIRST ERANDA 4 Yat: It is that alone which is the revealer of the eye etc., and which the eye etc., cannot reveal and that whose existence (brānanam) is not dependeat upon breath. iti ecem atimucya: Knowing this (truth) asmāt lokāt: from this world prelya: passing through the path of the Arcis etc., amtă bhavanti: (they) become freed. This is the sense. This same is further expatiated : 1,3 NA TATRA CAKSUR GACCHATI NA VAG GACCIIATI NO MANAH NA VIDMO NA VIJĀNIMO YATUAITAD ANUSIŠYAT There the eye does not go, Speech does not go, nor the mind : Then how is this to be taught ? the reply is We know it not (through the inner organ): nor know it (through outer organs), thus should one teach this ". A teacher asked as to what it is, should teach that it (self) is knowable neither through the inner nor through the outer organs. If that is Unkuowable altogether, will uot it becoine a Bon-excity (tuccha)? And further it inay result that ove aced not go to a teacher seeking to be taught knowledge of Brahgian (that cannot be taught). The answer is as follows: ANYAD ZVA TAD VIDITAN ATHO AVIDITAD ADU! ITI SUSRUMA ORVIŞIM VE NAŞ TAD VYACACA KSIRE It is quite different from the Inowo : Also above the unknown; Thus have ve heard from those Ancients Who explained that to us. Ye: We have learti from those ancient teachers of onrs who taught us the Brahmau, these words that it is different frous that which they fulļy kuew and different froin that which
