KENOPANISFIAD-SECOND KHANDA 3 7 11, 2, NANAM MANYE SUVEDETI NO NA VEDETI VEDA CA VO NAS TAD VEDA TAD VEDA NO NA VEDETI VEDA CA I do not think I know It well Nor that I do not know, and I know. Whoever amongst us knows that which was referred to as 'Nor that I do not know and I know' knows that. I do not think that I koow it fully nor even that I do pot know. The tueaning is that it is not completely known but that some knowledge of it is bad. yo nas tad veda... Ile who amongst us, students, knows that thing which sas referred to as "No na vedeti veda ca" knows that Brabman, is tbe meaniug. IL 3 YASYAMATAN TASYA MATAN MATAM YASYA NA VEDA SAXI AVIJNATAM VIJINATAM VIJÑATAM AVIJĀNATĂ11 Who thinks It is not thought of, by him It is thought of. Who thinks it is thought of, he does not know (It). It is not known by those who think they) know. It is known by those who think they do not know, yasyāmatam; He who does not think of Bralimau as limited he knows Bralian. But he who thinks of Brahman as livnited he does not kpow: this is the meaning, Avijñālam... To those who have the knowledge of Brahman limited-as-this-inuch, Brakınan is uuknown. To those who bave not this kuowledge of Brakman limited-as this. much, Brahtian is known. This is the meaning. This is stated by the great Bhäsyakara (Śri Rāmānuja): "Since the scripture From Which speech returns together with the mind not attaining (11)' teaches-the Brahman as the limitless and as possessing countless qualities, as one that is incapable of being apprehended as limited in any manner, it is said that to those who know Brahman limited-as-this-nuch, Brahman is unknown and unthinkable because Brahman is limitless. Otherwise the statement regarding its being thought of and cognized By him who thinks It is pot thought of It is 3 ..
