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


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Page 1277
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I ADHYAYA, I PÂDA, I.
sistence of the 'I' flatly contradicts the state of consciousness expressed in the judgment 'I was not conscious of myself' and the verbal form of the judgment itself!-But what then is denied by the words 'of myself' ?-This, we admit, is a reasonable question. Let us consider the point. What is negatived in that judgment is not the knowing 'I' itself, but merely the distinctions of caste, condition of life, &c. which belong to the 'I' at the time of waking. We must distinguish the objects of the several parts of the judgment under discussion. The object of the '(me) myself' is the 'I' distinguished by class characteristics as it presents itself in the waking state; the object of the word 'I' (in the judgment) is that 'I' which consists of a uniform flow of self-consciousness which persists in sleep also, but is then not quite distinct. The judgment 'I did not know myself' therefore means that the sleeper was not conscious of the place where he slept, of his special characteristics, and so on.-It is, moreover, your own view that in deep sleep the Self occupies the position of a witnessing principle with regard to Nescience. But by a witness (såkshin) we understand some one who knows about something by personal observation (sâkshât); a person who does not know cannot be a witness. Accordingly, in scripture as well as in ordinary language a knowing subject only, not mere knowledge, is spoken of as a witness; and with this the Reverend Panini also agrees when teaching that the word 'sâkshin' means one who knows in person (På. Sa. V, 2, 91). Now this witness is nothing else but the 'I' which is apprehended in the judgment 'I know'; and how then should this 'I' not be apprehended in the state of sleep? That which itself appears to the Self appears as the 'I,' and it thus follows that also in deep sleep and similar states the Self which then shines forth appears as the 'I.'
69
The conscious subject persists in the state of release.
To maintain that the consciousness of the 'I' does not persist in the state of final release is again altogether inap
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