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 1399

I ADHYAYA, I PÂDA, 4.
191
correct principle is that all reality is determined by states of consciousness not sublated by valid means of proof. The imagination, however, of the identity of the Self and the body is sublated by all the means of proof which apply to the Self: it is in fact no more valid than the imagination of the snake in the rope, and does not therefore prove the non-difference of the two. The co-ordination, on the other hand, which is expressed in the judgment 'the cow is short-horned' is never observed to be refuted in any way, and hence establishes the bhedâbheda-relation..
For the same reasons the individual soul (giva) is not absolutely different from Brahman, but stands to it in the bhedâbheda-relation in so far as it is a part (amsa) of Brahman. Its non-difference from Brahman is essential (svâbhâvika); its difference is due to limiting adjuncts (aupadhika). This we know, in the first place, from those scriptural texts which declare non-difference—such as
Thou art that' (Kh. Up. VI); 'There is no other seer but he' (Bri. Up. III, 7, 23); 'This Self is Brahman' (Bri. Up. II, 5, 19); and the passage from the Brahmasakta in the Samhitopanishad of the Atharvanas which, after having said that Brahman is Heaven and Earth, continues, The fishermen are Brahman, the slaves are Brahman, Brahman are these gamblers; man and woman are born from Brahman; women are Brahman and so are men.' And, in the second place, from those texts which declare difference: "He who, one, eternal, intelligent, fulfils the desires of many non-eternal intelligent beings' (Ka. Up. II, 5, 13); "There are two unborn, one knowing, the other notknowing; one strong, the other weak' (Svet. Up. I, 9); 'Being the cause of their connexion with him, through the qualities of action and the qualities of the Self, he is seen as another'(Svet. Up. V, 12); "The Lord of nature and the souls, the ruler of the qualities, the cause of the bondage, the existence and the release of the samsåra' (Svet. Up. VI, 16); 'He is the cause, the lord of the lords of the organs' (Svet. Up. VI, 9); One of the two eats the sweet fruit, without eating the other looks on' (Svet. Up. IV, 6); He who dwelling in the Self' (Bri. Up. III, 7, 22);
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