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


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Page 1273
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I ADHYÂYA, I PÂDA, 1.
same time manifested by the hand, so consciousness, while manifesting the ahamkâra, is at the same time itself manifested by the latter. The sunbeams are in reality not manifested by the hand at all. What takes place is that the motion of the sunbeams is reversed (reflected) by the opposed hand; they thus become more numerous, and hence are perceived more clearly; but this is due altogether to the multitude of beams, not to any manifesting power on the part of the hand.
What could, moreover, be the nature of that 'manifestation of the Self consisting of Intelligence, which would be effected through the ahamkåra ? It cannot be origination; for you acknowledge that what is self-established cannot be originated by anything else. Nor can it be illumination '(making to shine forth), since consciousness cannot-according to you-be the object of another consciousness. For the same reason it cannot be any action assisting the means of being conscious of consciousness. For such helpful action could be of two kinds only. It would either be such as to cause the connexion of the object to be known with the sense-organs; as e.g. any action which, in the case of the apprehension of a species or of one's own face, causes connexion between the organ of sight and an individual of the species, or a looking-glass. Or it would be such as to remove some obstructive impurity in the mind of the knowing person ; of this kind is the action of calmness and self-restraint with reference to scripture which is the means of apprehending the highest reality. Moreover, even if it were admitted that consciousness may be an object of consciousness, it could not be maintained that the 'I' assists the means whereby that consciousness is effected. For if it did so, it could only be in the way of removing any obstacles impeding the origination of such consciousness; analogous to the way in which a lamp assists the eye by dispelling the darkness which impedes the origination of the apprehension of colour. But in the case under discussion we are unable to imagine such obstacles. There is nothing pertaining to consciousness which obstructs the origination of the knowledge of con
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