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


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Page 1256
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VEDANTA-SUTRAS.
time when it illumines (i. e. constitutes as its objects) other things; but there is no absolute rule as to all consciousness never being anything but self-luminous. For common observation shows that the consciousness of one person may become the object of the cognition of another, viz. of an inference founded on the person's friendly or unfriendly appearance and the like, and again that a person's own past states of consciousness become the object of his own cognition-as appears from judgments such as 'At one time I knew.' It cannot therefore be said 'If it is consciousness it is self-proved' (above, p. 33), nor that consciousness if becoming an object of consciousness would no longer be consciousness; for from this it would follow that one's own past states, and the conscious states of othersbecause being objects of consciousness-are not themselves consciousness. Moreover, unless it were admitted that there is inferential knowledge of the thoughts of others, there would be no apprehension of the connexion of words and meaning, and this would imply the absolute termination of all human intercourse depending on speech. Nor also would it be possible for pupils to attach themselves to a teacher of sacred lore, for the reason that they had become aware of his wisdom and learning. The general proposition that consciousness does not admit of being an object is in fact quite untenable. The essential nature of consciousnessor knowledge. consists therein that it shines forth, or manifests itself, through its own being to its own substrate at the present moment; or (to give another definition) that it is instrumental in proving its own object by its own being'.
48
The comment of the Sru. Pra. on the above definitions runs, with a few additional explanations, as follows: The term 'anubhûti' here denotes knowledge in general, not only such knowledge as is not remembrance (which limited meaning the term has sometimes). With reference to the 'shining forth' it might be said that in this way jars also and similar things know or are conscious because they also 'shine forth' (viz. in so far as they are known); to exclude jars and the like the text therefore adds to its own substrate' (the jar 'shines forth,' not to itself, but to the
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