Verse 2.649

Sanskrit text and transliteration:

इदं ज्ञेयमिदं ज्ञानं ज्ञाताऽस्मीति विभागतः ।
सर्वदा दर्शनात्तावन्नाविद्याऽस्यैषु विद्यते ॥ ६४९ ॥

idaṃ jñeyamidaṃ jñānaṃ jñātā'smīti vibhāgataḥ |
sarvadā darśanāttāvannāvidyā'syaiṣu vidyate || 649 ||

English translation of verse 2.649:

“This is the object known,” “This is knowledge,” “I am the knower,”—each of these being always perceived as distinguished from one another, there is no ignorance in respect of these to the Self.

Notes:

With a view to show how the verse yato vāco nivartante aprāpya manasā saha contains the answer to the argument of the Niyogavādin, the siddhāntin first of all establishes that the not-Self is illusory. Ordinarily our claim to know anything involves three factors, viz., the knower (Jñātā), the object known (jñeya), and the resulting cognition (jñāna), which are not-Self (anātmā). These three factors are always known to us. Every person knows that he is a knower, that there are objects known by him, and that he has knowledge of them. He also knows that the knower is different from the known, and that the resulting cognition is different from both the knower and the known. Since they are always known to the Sākṣin, the Witness-consciousness, there is no scope for pramāṇa in respect of them. A pramāṇa makes known what is otherwise not known. These three factors are given to us in our experience, but still they are not known through a pramāṇa. Their status is no better than that of an illusory snake which is exprienced or cognized, even though it is not known through a pramāṇa. They are experienced, because they are illumined by the. Witness-self (sākṣi-bhāsya). The Self alone is real, while the not-Self comprising jñātā, jñeya, and jñānam are illusory.