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


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Page 1429
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I ADHYÂYA, I PÂDA, 13.
221
more than the juxtaposition of two words such as 'jar' and
cloth'-both having the same case-ending-can prove that these two things are one. A statement of co-ordination, therefore, rather aims at expressing the oneness of a thing in that way that it presents to the mind the essential nature of the thing by means of (words denoting) its attributes.This would be so, we reply, if it were only the fact of a thing's standing in correlation to two attributes that is in the way of its unity. But this is not the case ; for what stands in the way of such unity is the fact of there being several attributes which are not capable of being combined in one thing. Such incapability is, in the case of the generic character of a jar and that of a piece of cloth, proved by other means of knowledge; but there is no contradiction between a thing being blue and its being a lotus; not any more than there is between a man and the stick or the earrings he wears, or than there is between the colour, taste, smell, &c., of one and the same thing. Not only is there no contradiction, but it is this very fact of one thing possessing two attributes which makes possible co-ordination--the essence of which is that, owing to a difference of causes of application, several words express one and the same thing. For if there were nothing but essential unity of being, what reason would there be for the employment of several words? If the purport of the áttributes were, not to intimate their connexion with the thing, but merely to suggest the thing itself, one attribute would suffice for such suggestion, and anything further would be meaningless. If, on the other hand, it were assumed that the use of a further suggestive' attribute is to bring out a difference of aspect in the thing suggested, such difference of aspect would imply differentiation in the thing (which you maintain to be free from all difference).Nor is there any shade even of implication' in the judge ment, 'This person is that Devadatta'; for there is absolutely no contradiction between the past Devadatta, who was connected with some distant place, and the present Devadatta, who is connected with the place before us. For this very reason those who maintain the permanency of
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