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


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Page 1275
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I ADHYAYA, I PÂDA, I.
tial nature of manifesting agents rather lies therein that they promote the knowledge of things as they really are, and this is also the nature of whatever promotes knowledge and the means thereof. Nor is it even true that the mirror manifests the face. The mirror is only the cause of a certain irregularity, viz. the reversion of the ocular rays of light, and to this irregularity there is due the appearance of the face within the mirror; but the manifesting agent is the light only. And it is evident that the ahamkåra is not capable of producing an irregularity (analogous to that produced by the mirror) in consciousness which is selfluminous.-And-with regard to the second analogous instance alleged by you the fact is that the species is known through the individual because the latter is its substrate (as expressed in the general principle, 'the species is the form of the individual'), but not because the individual manifests' the species. Thus there is no reason, either real or springing from some imperfection, why the consciousness of consciousness should be brought about by its abiding in the ahamkâra, and the attribute of being the knowing agent or the consciousness of that cannot therefore belong to the ahamkâra. Hence, what constitutes the inward Self is not pure consciousness but the 'I' which proves itself as the knowing subject. In the absence of egoity, 'inwardness' could not be established for consciousness.
67
The conscious subject persists in deep sleep.
We now come to the question as to the nature of deep. sleep. In deep sleep the quality of darkness prevails in the mind and there is no consciousness of outward things, and thus there is no distinct and clear presentation of the 'I'; but all the same the Self somehow presents itself up to the time of waking in the one form of the 'I,' and the latter cannot therefore be said to be absent. Pure consciousness assumed by you (to manifest itself in deep sleep) is really in no better case; for a person risen from deep sleep never represents to himself his state of consciousness during
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