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


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Page 1393
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I ADHYÂYA, I PÂDA, 4.
185
that of a snake, and due to the information received; but the information brings about the cessation of his fear in that way that it rouses him to an activity aiming at the direct perception, by means of his senses, of what the thing before him really is. Having at first started back in fear of the imagined snake, he now proceeds to ascertain by means of ocular perception the true nature of the thing, and having accomplished this is freed from fear. It would not be correct to say that in this case words (viz. of the person informing) produce this perceptional knowledge; for words are not a sense-organ, and among the means of knowledge it is the sense-organs only that give rise to direct knowledge. Nor, again, can it be pleaded that in the special case of Vedic texts sentences may give rise to direct knowledge, owing to the fact that the person concerned has cleansed himself of all imperfection through the performance of actions not aiming at immediate results, and has been withdrawn from all outward objects by hearing, reflection, and meditation; for in other cases also, where special impediments in the way of knowledge are being removed, we never observe that the special means of knowledge, such as the sense-organs and so on, operate outside their proper limited sphere.—Nor, again, can it be maintained that meditation acts as a means helpful towards the comprehension of texts; for this leads to vicious reciprocal dependence—when the meaning of the texts has been comprehended it becomes the object of meditation; and when meditation has taken place there arises comprehension of the meaning of the texts !-Nor can it be said that meditation and the comprehension of the meaning of texts have different objects; for if this were so the comprehension of the texts could not be a means helpful towards meditation : meditation on one thing does not give rise to eagerness with regard to another thing 1-For meditation which consists in uninterrupted remembrance of a thing cognised, the cognition of the sense of texts, moreover, forms an indispensable prerequisite; for knowledge of Brahman---the object of meditation-cannot originate from any other source.- Nor can it be said that
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