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


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Page 1267
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I ADHYAYA, I PÂDA, I.
59
analogous to that of the flame of a lamp or candle. From the circumstance that the lamp illumines with its light other things, it does not follow either that it is not luminous, or that its luminousness depends on something else; the fact rather is that the lamp being of luminous nature shines itself and illumines with its light other things also. To explain.--The one substance tegas, i.e. fire or heat, subsists in a double form, viz. as light (prabha), and as luminous matter. Although light is a quality of luminous substantial things, it is in itself nothing but the substance tegas, not a mere quality like e. g. whiteness; for it exists also apart from its substrates, and possesses colour (which is a quality). Having thus attributes different from those of qualities such as whiteness and so on, and possessing illumining power, it is the substance tegas, not anything else (e. g. a quality). Illumining power belongs to it, because it lights up itself and other things. At the same time it is practically treated as a quality because it always has the substance tegas for its substrate, and depends on it. This must not be objected to on the ground that what is called light is really nothing but dissolving particles of matter which proceed from the substance tegas; for if this were so, shining gems and the sun would in the end consume themselves completely. Moreover, if the flame of a lamp consisted of dissolving particles of matter, it would never be apprehended as a whole; for no reason can be stated why those particles should regularly rise in an agglomerated form to the height of four fingers' breadth, and after that simultaneously disperse themselves uniformly in all directions—upwards, sideways, and downwards. The fact is that the flame of the lamp together with its light is produced anew every moment and again vanishes every moment; as we may infer from the successive combination of sufficient causes (viz. particles of oil and wick) and from its coming to an end when those causes are completely consumed.
Analogously to the lamp, the Self is essentially intelligent (kid-rapa), and has intelligence (kaitanya) for its quality. And to be essentially intelligent means to be
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