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


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Page 1251
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I ADHYAYA, I PADA, I.
thereby, the two clearly present themselves to our mind as absolutely different. Some things-e.g. staffs and bracelets -appear sometimes as having a separate, independent existence of their own; at other times they present themselves as distinguishing attributes of other things or beings (i.e. of the persons carrying staffs or wearing bracelets). Other entities—e. g. the generic character of cows-have a being only in so far as they constitute the form of substances, and thus always present themselves as distinguishing attributes of those substances. In both cases there is the same relation of distinguishing attribute and thing distinguished thereby, and these two are apprehended as absolutely different. The difference between the two classes of entities is only that staffs, bracelets, and similar things are capable of being apprehended in separation from other things, while the generic characteristics of a species are absolutely incapable thereof. The assertion, therefore, that the difference of things is refuted by immediate consciousness, is based on the plain denial of a certain form of consciousness, the one namely-admitted by every one-which is expressed in the judgment. This thing is such and such.'—This same point is clearly expounded by the Satrakåra in II, 2, 33.
Inference also teaches difference. Perception thus having for its object only what is marked by difference, inference also is in the same case; for its object is only what is distinguished by connexion with things known through perception and other means of knowledge. And thus, even in the case of disagreement as to the number of the different instruments of knowledge, a thing devoid of difference could not be established by any of them since the instruments of knowledge acknowledged by all have only one and the same object, viz. what is marked by difference. And a person who maintains the existence of a thing devoid of difference on the ground of differences affecting that very thing simply contradicts himself without knowing what he does; he is in fact no better than a man who asserts that his own mother never had any children.
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