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 1435

I ADHYÂYA, I PÂDA, 13.
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tinguished by non-intelligent matter and intelligent souls. Another text, viz. Kh. Up. VI, 8, 7, 'All this has its Self in that,' denotes by all this' the entire world inclusive of intelligent souls, and says that of this world that (i.e. Brahman) is the Self. Brahman thus being the Self with regard to the whole universe of matter and souls, the universe inclusive of intelligent souls is the body of Brahman.-Other scriptural texts teach the same doctrine; cp.‘Entered within, the ruler of beings, the Self of all'(Taitt. År. III, 24);"He who dwelling in the earth is within the earth-whose body is the earth,' &c., up to he who dwelling within the Self is within the Self, whom the Self does not know, of whom the Self is the body, who rules the Self from within, he is thy Self, the Ruler within, the Immortal' (Bri. Up. III, 7, 3-22; Madhyand. Sa.); "He who moves within the earth, of whom the earth is the body, &c.—who moves within the Imperishable, of whom the Imperishable is the body, whom the Imperishable does not know; he the inward ruler of all beings, free from evil, the divine, the one god, Narayana' (Suba. Up. VII). All these texts declare that the world inclusive of intelligent souls is the body of the highest Self, and the latter the Self of everything. Hence those words also that denote intelligent souls designate the highest Self as having intelligent souls for his body and constituting the Self of them ; in the same way as words denoting non-sentient masses of matter, such as the bodies of gods, men, &c., designate the individual souls to which those bodies belong. For the body stands towards the embodied soul in the relation of a mode (prakara); and as words denoting a mode accomplish their full function only in denoting the thing to which the mode belongs, we must admit an analogous comprehensiveness of meaning for those words which denate a body. For, when a thing is apprehended under the form
this is such,' the element apprehended as such' is what constitutes a mode; now as this element is relative to the thing, the idea of it is also relative to the thing, and finds its accomplishment in the thing only; hence the word also which expresses the mode finds its accomplishment in the thing. Hence words such as 'cow,' 'horse,' 'man,' which
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