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


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Page 1433
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I ADHYAYA, I PÅDA, 13.
225
with a word denoting a substance denotes a mere quality. Nor is it correct to say that a quality-word occurring in a sentence which has already mentioned a substance denotes a mere quality : for in a sentence such as the cloth (is) white,' where a substance is mentioned in the first place, the quality-word clearly denotes (not mere whiteness but) something which possesses the quality of whiteness. When, on the other hand, we have a collocation of words such as 'patasya suklah' (of the cloth'-gen. ; 'white 'nom.), the idea of a cloth distinguished by whiteness does not arise ; but this is due not to the fact of the substance being mentioned first, but to the fact of the two words exhibiting different case-terminations. As soon as we add to those two words an appropriate third one, eg..bhagah' (so that the whole means 'The white part of a cloth ), the co-ordination of two words with the same case-termination gives rise to the idea of a thing distinguished by the attribute of whiteness.-Nor can we agree to the contention that, as the buying of the Soma is exclusively concluded by the cow one year old (as instrumental in the purchase), the quality of tawniness (denoted by the word 'arunaya ') cannot connect itself with the action expressed by the verb; for a word that denotes a quality and stands in co-ordination with a word denoting a substance which has no qualities opposed in nature to that quality, denotes a quality abiding in that substance, and thus naturally connects itself with the action expressed by the verb. And since, as shown, the quality of tawniness connects itself with its substance (the cow) on the mere basis of the form of the words, it is wrong (on the part of the Purvapakshin to abandon this natural connexion and) to establish their connexion on the ground of their being otherwise incapable of serving as means of the purchase.
All this confirms our contention, viz. that the co-ordination of thou' and 'that' must be understood to express oneness, without, at the same time, there being given up the different attributes denoted by the two words. This however is not feasible for those who do not admit a highest Self free from all imperfection and endowed with all perfections, and different from that intelligent soul which
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