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


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Page 1324
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116
VEDÂNTA-SOTRAS.
the object of knowledge; as e.g. the non-knowledge of the shell.-Brahman is not the substrate of agñana, because it is devoid of the character of knowing subject; like jars and similar things.--Brahman is not hidden by agñana, because it is not the object of knowledge; whatever is hidden by non-knowledge is the object of knowledge; so e. g. shells and similar things.-Brahman is not connected with nonknowledge to be terminated by knowledge, because it is not the object of knowledge; whatever is connected with non-knowledge to be terminated by knowledge is an object of knowledge; as e. g. shells and the like.-Knowledge based on valid means of proof, has not for its antecedent, non-knowledge other than the antecedent non-existence of knowledge ; just because it is knowledge based on valid proof; like that valid knowledge which proves the agñana maintained by you.--Knowledge does not destroy a real thing, because it is knowledge in the absence of some specific power strengthening it; whatever is capable of destroying things is—whether it be knowledge or agñanastrengthened by some specific power; as e. g. the knowledge of the Lord and of Yogins; and as the agñana consisting in a pestle (the blow of which destroys the pot).
-Agñâna which has the character of a positive entity cannot be destroyed by knowledge ; just because it is a positive entity, like jars and similar things.
But, it now may be said, we observe that fear and other affections, which are positive entities and produced by previous cognitions, are destroyed by sublative acts of cognition -Not so, we reply. Those affections are not destroyed by knowledge; they rather pass away by themselves, being of a momentary (temporary) nature only, and on the cessation of their cause they do not arise again. That they are of a momentary nature only, follows from their being observed only in immediate connexion with the causes of their origination, and not otherwise. If they were not of a temporary nature, each element of the stream of cognitions, which are the cause of fear and the like, would give rise to a separate feeling of fear, and the result would be that there would be consciousness of many distinct
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