akalpamajaṃ jñānaṃ jñeyābhinnaṃ pracakṣate |
brahmajñeyamajaṃ nityamajenājaṃ vibudhyate || 33 ||
The question comes - if dvaitam is negated as false and the mind, the perceiver, also is equally false, the duality of subject-object is falsified, then how is the atma, which is adhishthanam is known? Any knowledge requires a perceiver. If the perceiver's mind itself is dismissed, how is atma recognised?
Gaudapada answers here - the main content is that every other knowledge requires perceiver-perceived duality, except self-knowledge. It is self-evident. No pramanam required. Objective knowledge requires triputi. In our daily life, it happens. In sleep, none of them are there. The moment I wake up, I identify with my mind and begin to operate pramanams and experience prameyam. In self-knowledge, it is not there. Jnanam is I myself, awareness. It is ajam jnanam. It is beginningless awareness. It is jneyabhinnam. Not different from the object to be known. It means what? Awareness, I am the subject and the object of knowledge is different from I.
Here, Brahman, he wants to know. It is not one of the objects. Sruti wants to teach that Brahman happens to be yourself, and it is no longer an object. Subject is object-abhinnam. Awareness is both subject and object.
Why is it so? Here, the thing you want to know is Brahman. Brahma is jneya vastu. So it is not different from jnata. If pot is jneyah, it is different from jnata. Any finite object is so. But when Brahman is jneyam that cannot be different from jnata. If it is an object different then duality is created and it means limitations will come, and Brahman is limitless, and so it has to be jneya abhinnam. Jnanam or awareness is not different from jneyam. So it is peculiar. The subject object is connected by the instrument of knowledge in all jnanams. Here are all one. So who knows by whom what? Self knows the self by the self. Ajena ajam vibudhyate. Ajena jnanena by birthless awareness + all are jnanam only. So it is called aprameya.
Therefore, in this knowledge no viklapa or division, and so it gains another beautiful name that is avikalapkam jnanam. Kalpah means division. If it is ajam, it has to be nityam. That is in the second line. Jnatru jnana jneyabhedah pare natmani ni vidyate. Cidanandaruaptvat dipyate svyameva hi (atmabodh). Like a lamp does not need to be illumined by another lamp.
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