^107:1 We must not say that "existence" is only a property or attribute of the Soul. For an attribute is a generic concept implying more than one individual in which it resides; but in the case of Soul there is only one individual, the Soul itself, in which resides the attribute "existence," in the same way as in the phenomenal world there is only one ether, or space, in which therefore "etherhood" is essence, not attribute.

^107:2 If the Self is an object to its assumed property of knowledge, it is no longer Self; for the object of knowledge cannot be identical with the subject (which here is the property of knowledge). If again the Self is not an object of its know ledge, the Self is non-existent; for the incogitable is unreal.

^108:1 See Appendix I.

APPENDIX I

THE SAMBANDHAS

The 25th and 26th verses of the Advaitamakaranda given above refer to a topic of importance in the later Vedanta, viz. the logical relation (sambandha) of terms. The relations are three: (1) "common reference," samanadhikaranya, (2) "relation as predicate (vis'eshana) and subject (vis'eshya)," and (3)"relation as indicated (lakshya) and indicative term (lakshana)." The proposition "Thou art That," tat tvam asi, which is the keynote of the Vedanta (see p. 24), comes under all these categories. The term That denotes literally the whole aggregate of Ignorances together with the omniscient cosmic consciousness "determined" by the latter and with the transcendental consciousness (see p. 30); but by "indication" or metonymy (lakshana) it signifies only the transcendental consciousness. The term Thou literally denotes the aggregate of Ignorances conceived distributively (see p. 30 f.) together with limited individual consciousness "determined" by the