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


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Page 1287
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I ADHYAYA, I PÂDA, 1.
ableness, creativeness with regard to all beings, and other auspicious qualities. Now we maintain that also the text 'True, knowledge, infinite is Brahman,' does not prove a substance devoid of all difference, for the reason that the co-ordination of the terms of which it consists explains itself in so far only as denoting one thing distinguished by several attributes. For.co-ordination' (såmånadhikaranya, lit. 'the abiding of several things in a common substrate') means the reference (of several terms) to one thing, there being a difference of reason for the application (of several terms to one thing). Now whether we take the several terms, 'True,'' Knowledge, Infinite,' in their primary sense, i.e. as denoting qualities, or as denoting modes of being opposed to whatever is contrary to those qualities; in either case we must needs admit a plurality of causes for the application of those several terms to one thing. There is however that difference between the two alternatives that in the former case the terms preserve their primary meaning, while in the latter case their denotative power depends on so-called 'implication' (lakshana). Nor can it be said that the opposition in nature to non-knowledge, &c. (which is the purport of the terms on the hypothesis of lakshana), constitutes nothing more than the essential nature (of one non-differenced substance; the three terms thus having one purport only); for as such essential nature would be sufficiently apprehended through one term, the employment of further terms would be purposeless. This view would moreover be in conflict with co-ordination, as it would not allow of difference of motive for several terms applied to one thing. On the other hand it cannot be urged against the former alternative that the distinction of several attributes predicated of one thing implies a distinction in the thing to which the attributes belong, and that from this it follows that the several terms depote several things—a result which also could not be reconciled with co-ordination'; for what co-ordination' aims at is just to convey the idea of one thing being qualified by several attributes. For the grammarians define 'coordination 'as the application, to one thing, of several words,
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