________________ ( 6 ) pramanas can remove the existence-obscuring capacity only. It is, therefore, that when we infer the fire on the hill we say that the fire exists on the hill. But, we obtain a perceptual knowledge of the fire and we say: (i) I see the fire and (ii) The fire exists. Further, the author discusses the meaning of jnana. Is it vrtti, the modification of the mind or is it Brahman? The Sruti text runs as follows : satyam jnanam anantam brahma. Surely vrtti is not jnana. If it were jnana it would have been self-luminous which is not endorsed by the Advaitins. Brahman alone is self-luminious. Vitti is not : Brahman as well, since if it were so, such experiences as knowledge is born, or knowledge perishes could hardly be explained. The answer to the problem is stated as follows: Brahman consciousness as conditioned by vrtti is jnana. Jnana is neither pure Brahman nor pure vrtii. Vitti is inert and it cannot be jnana. Pure Brahman is only indicated through implication in such Sruti texts as 'Satyam jnanam brahma'. It may also be said that the primary meaning of jnana is consciousness reflected in the vrtti. The author next proceeds to prove that jnana is one and that it is not a quality of atman as the Naiyayikas say. Atman in monistic Vedanta is not anything other than Brahman. Among other topics discussed in the work are the following:
