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


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Page 1726
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518
VEDÂNTA-SÓTRAS.
in so far as they are substances, and the opposite in so far as they are paryayas. By paryaya they understand the particular states of substances, and as those are of the nature of Being as well as Non-being, they manage to prove existence, non-existence, and so on.-With regard to this the Satra remarks that no such proof is possible, Not so, on account of the impossibility in one'; i.e. because contradictory attributes such as existence and non-existence cannot at the same time belong to one thing, not any more than light and darkness. As a substance and particular states qualifying it—and (by the Gainas), called paryayaare different things (padartha), one substance cannot be connected with opposite attributes. It is thus not possible that a substance qualified by one particular state, such as existence, should at the same time be qualified by the opposite state, i.e. non-existence. The non-permanency, further, of a substance consists in its being the abode of those particular states which are called origination and destruction ; how then should permanency, which is of an opposite nature, reside in the substance at the same time? Difference (bhinnatva) again consists in things being the abodes of contradictory attributes; non-difference, which is the opposite of this, cannot hence possibly reside in the same things which are the abode of difference; not any more than the generic character of a horse and that of a buffalo can belong to one animal. We have explained this matter at length, when-under Satra I, 1-refuting the bhedabheda-theory. Time we are conscious of only as an attribute of substances (not as an independent substance), and the question as to its being and non-being, and so on, does not therefore call for a separate discussion. To speak of time as being and non-being in no way differs from generic characteristics (gåti), and so on, being spoken of in the same way; for—as we have explained before-of gåti and the like we are conscious only as attributes of substances.—But (the Gaina may here be supposed to ask the Vedantin), how can you maintain that Brahman, although one only, yet at the same time is the Self of all ?-Because, we reply, the whole aggregate of sentient and non-sentient
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