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


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Page 1332
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124
VEDÂNTA-SOTRAS..
quite clear how the defect of the eye gives rise to a double visual apparatus, the latter to a double apprehension, and the latter again to a doubleness of the object of apprehension.
We have thus proved that all cognition is true. The shortcomings of other views as to the nature of cognition have been set forth at length by other philosophers, and we therefore do not enter on that topic. What need is there, in fact, of lengthy proofs ? Those who acknowledge the validity of the different means of knowledge, perception, and so on, and—what is vouched for by sacred tradition-the existence of a highest Brahman-free from all shadow of imperfection, of measureless excellence, comprising within itself numberless auspicious qualities, all-knowing, immediately realising all its purposes—, what should they not be able to prove? That holy highest Brahman-while producing the entire world as an object of fruition for the individual souls, in agreement with their respective good and ill deserts -creates certain things of such a nature as to become common objects of consciousness, either pleasant or unpleasant, to all souls together, while certain other things are created in such a way as to be perceived only by particular persons, and to persist for a limited time only. And it is this distinction-viz. of things that are objects of general consciousness, and of things that are not so—which makes the difference between what is called 'things sublating'and 'things sublated.'—Everything is explained hereby. Neither Scripture nor Smriti and Purana teach
Nescience. The assertion that Nescience to be defined neither as that which is nor as that which is not-rests on the authority of Scripture is untrue. In passages such as
hidden by the untrue' (Kh. Up. VIII, 3, 2), the word "untrue' does not denote the Undefinable; it rather means that which is different from 'rita,' and this latter word-- as we see from the passage enjoying the rita' (Ka. Up. III, 1)-denotes such actions as aim at no worldly end, but only at the propitiation of the highest Person, and thus
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