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


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Page 1285
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I ADHYÂYA, I PÂDA, 1.
77
we reply, but on this explanation the real is known through the real ; for both stroke and conventional power of symbolisation are real. The case is analogous to that of the idea of a buffalo being caused by the picture of a buffalo; that idea rests on the similarity of picture and thing depicted, and that similarity is something real. Nor can it be said (with a view to proving the purva paksha by another analogous instance) that we meet with a cognition of the real by means of the unreal in the case of sound (sabda) which is essentially uniform, but causes the apprehension of different things by means of difference of tone (nåda). For sound is the cause of the apprehension of different things in so far only as we apprehend the connexion of sound manifesting itself in various tones, with the different things indicated by those various tones. And, moreover, it is not correct to argue on the ground of the uniformity of sound; for only particular significant sounds such as 'ga,' which can be apprehended by the ear, are really 'sound.'-All this proves that it is difficult indeed to show that the knowledge of a true thing, viz. Brahman, can be derived from Scripture, if Scripture-as based on Nescience—is itself untrue.
Our opponent may finally argue as follows :-Scripture is not unreal in the same sense as a sky-flower is unreal : for antecedently to the cognition of universal non-duality Scripture is viewed as something that is, and only on the rise of that knowledge it is seen to be unreal. At this latter time Scripture no longer is a means of cognising Brahman, devoid of all difference, consisting of pure Intelligence; as long on the other hand as it is such a means, Scripture is; for then we judge 'Scripture is.'--But to this we reply that if Scripture is not (true), the judgment *Scripture is' is false, and hence the knowledge resting on false Scripture being false likewise, the object of that knowledge, i.e. Brahman itself, is false. If the cognition of fire which rests on mist being mistaken for smoke is false, it
And those manifestations of sound by means of various tones are themselves something real.
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