Book Title: Satapatha Bramhana Part 05
Author(s): Julius Eggeling
Publisher: Oxford


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Page 1233
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I ADHYAYA, I PÂDA, I.
25
the case, the perception which presents to us the flame of the lamp as one only would not be sublated by the cognition arrived at by inference that there is a succession of different flames. Wherever there is a conflict between cognitions based on two different means of knowledge we assign the position of the 'sublated one' to that which admits of being accounted for in some other way; while that cognition which affords no opening for being held unauthoritative and cannot be accounted for in another way, is the 'sublating one'. This is the principle on which the relation between' what sublates' and 'what is sublated' is decided everywhere. Now apprehension of Brahmanwhich is mere intelligence, eternal, pure, free, self-luminous -is effected by Scripture which rests on endless unbroken tradition, cannot therefore be suspected of any, even the least, imperfection, and hence cannot be non-authoritative; the state of bondage, on the other hand, with its manifold distinctions is proved by Perception, Inference, and so on, which are capable of imperfections and therefore may be non-authoritative. It is therefore reasonable to conclude that the state of bondage is put an end to by the apprehension of Brahman. And that imperfection of which Perception-through which we apprehend a world of manifold distinctions-may be assumed to be capable, is socalled Nescience, which consists in the beginningless wrong imagination of difference.-Well then-a further objection is raised-let us admit that Scripture is perfect because
1 The distinction is illustrated by the different views Perception and Inference cause us to take of the nature of the flame of the lamp. To Perception the flame, as long as it burns, seems one and the same: but on the ground of the observation that the different particles of the wick and the oil are consumed in succession, we infer that there are many distinct flames succeeding one another. And we accept the Inference as valid, and as sublating or refuting the immediate perception, because the perceived oneness of the flame admits of being accounted for 'otherwise,' viz. on the ground of the many distinct flames originating in such rapid succession that the eye mistakes them for one. The inference on the other hand does not admit of being explained in another way.
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