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


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Page 1339
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I ADHYAYA, I PÂDA, I.
131
by the accompanying difference of time. If the text 'Thou art that' were meant to express absolute oneness, it would, moreover, conflict with a previous statement in the same section, viz. 'It thought, may I be many'; and, further, the promise (also made in the same section) that by the knowledge of one thing all things are to be known could not be considered as fulfilled. It, moreover, is not possible (while, however, it would result from the absolute oneness of 'tat' and 'tvam') that to Brahman, whose essential nature is knowledge, which is free from all imperfections, omniscient, comprising within itself all auspicious qualities, there should belong Nescience; and that it should be the substrate of all those defects and afflictions which spring from Nescience. If, further, the statement. of co-ordination ('thou art that') were meant to sublate (the previously existing wrong notion of plurality), we should have to admit that the two terms 'that' and 'thou' have an implied meaning, viz. in so far as denoting, on the one hand, one substrate only, and, on the other, the cessation of the different attributes (directly expressed by the two terms); and thus implication and the other shortcomings mentioned above would cling to this interpretation as well. And there would be even further difficulties. When we form the sublative judgment this is not silver,' the sublation is founded on an independent positive judgment, viz. 'this is a shell'; in the case under discussion, however, the sublation would not be known (through an independent positive judgment), but would be assumed merely on the ground that it cannot be helped. And, further, there is really no possibility of sublation, since the word 'that' does not convey the idea of an attribute in addition to the mere substrate. To this it must not be objected that the substrate was previously concealed, and that hence it is the special function of the word 'that' to present the substrate in its non-concealed aspect; for if, previously to the sublative judgment, the substrate was not evident (as an object of consciousness), there is no possibility of its becoming the object either of an error or its sublation.-Nor can we allow you to say that, previously to sublation, the substrate was non-con
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