Chapter IV 139 [ 2 ] Prof. Vidhuśekhara:- This is to be understood to be the knowledge and knowable, as is always declared by the Buddhas, We have already ( IV. I ) seen that there is no difference between jñāna and jneya. Or it may mean that whatever we may know by the terms jñana and jñeya is only the three things mentioned in the Karika'. Prof. Vidhuśekhara's interpretation is hardly convincing. We need not understand that Buddhas are meant by the expression get, again to ( which elsewhere is taken to be Brahman by Gaudapäda III. 33 ब्रह्म ज्ञेयं) can not refer to the object of the three-fold ज्ञान just described. The next Kärikā tells us that when ज्ञेय is known, the person becomes सर्वज्ञ, so ज्ञेय cannot mean a mere object of know- ledge in the ordinary sense of the term. The first query about the second half of the Karika would be: How many things are mentioned there- [2] ज्ञान, ज्ञेयं and विज्ञेयं, these three, or [2] ज्ञान विज्ञेयं and ज्ञेयं विज्ञेयं; ज्ञानं and ज्ञेयं-these two, that is, is विज्ञेय to be taken as a predicative ? Though Gaudapāðd has said before that ज्ञेय is Brahman, it appears that K. bháşya is right in taking it to be the तुर्य, and there is also no इति which would be necessary if only ज्ञान and ज्ञेय are intended ( Gaudpāda, however, as has been already remarked, is careless in his constructions ). The second query would be: what is the exact meaning of ज्ञान and ज्ञेय? Does ज्ञान refer to the three-fold division लौकिक, शुद्धलौकिक and लोकोत्तर? The expression विविधे ज्ञाने in the next Karika strongly favours this interpretation, but the next Karikā refers only to ज्ञान and ज्ञेय and not to विज्ञेय ( unless we hold that सर्वज्ञता हि सर्वत्र refers to विज्ञेय ), or is the second line just intended to give some inform- ation in a detached parenthetical way? Just as the three-fold division of ज्ञान is given, the well-known triad ज्ञान; ज्ञेय and विज्ञेय is mentioned for the benefit of the student. If the latter interpretation is favoured, Gaudapāda possibly refers to the Gità in this connection, ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ।। etc. VII. 2; अमानित्वमदम्भित्वमहिंसा शान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्य- मात्मविनिग्रहः । इन्द्रियार्थेषु वैराग्यमनहंकार एव च । जन्ममृत्युजराव्याधिदुःखदोषानु. दर्शनम् || असक्तिनभिष्वङ्गः पुत्रदार गृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ।।
