Satapatha Bramhana Part 05

SR No.: 007680
Original Sutra Author: N/A
Author: Julius Eggeling
Publisher: Oxford
Publication Year: 1900
Total Pages: 2017
Language: English
Classification: Book_English
File Size: 44 MB

Page 1382

174
VEDÂNTA-SOTRAS.
A new objection here presents itself.-Brahman does not indeed fall within the province of the other means of knowledge; but all the same Scripture does not give authoritative information regarding it: for Brahman is not something that has for its purport activity or cessation from activity, but is something fully established and accomplished within itself.—To this objection the following Satra replies.
4. But that (i.e. the authoritativeness of Scripture with regard to Brahman) exists on account of the connexion (of Scripture with the highest aim of man).
The word 'but' is meant to rebut the objection raised. That, i.e. the authoritativeness of Scripture with regard to Brahman, is possible, on account of samanvaya, i.e. connexion with the highest aim of man—that is to say because the scriptural texts are connected with, i.e. have for their subject, Brahman, which constitutes the highest aim of man. For such is the connected meaning of the whole aggregate of words which constitutes the Upanishads That from whence these beings are born'(Taitt. Up. III, 1, 1). "Being only this was in the beginning, one, without a second' (Kh. Up. VI, 2), &c. &c. And of aggregates of words which are capable of giving information about accomplished things known through the ordinary means of ascertaining the meaning of words, and which connectedly refer to a Brahman which is the cause of the origination, subsistence, and destruction of the entire world, is antagonistic to all imperfection and so on, we have no right to say that, owing to the absence of a purport in the form of activity or cessation of activity, they really refer to something other than Brahman.
For all instruments of knowledge have their end in determining the knowledge of their own special objects : their action does not adapt itself to a final purpose, but the latter rather adapts itself to the means of knowledge. Nor is it true that where there is no connexion with activity or cessation of activity all aim is absent; for in such cases we observe connexion with what constitutes the general aim, i. e.
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