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 1438

230
VEDÂNTA-SÛTRAS.
embodied Self of the Self of food is nothing else but the highest Self referred to in the clause 'From that same Self sprang ether.' When, then, the text further on says with regard to the Self of breath, of him the embodied Self is the same as of the preceding one'(II, 3), the meaning can only be that what constitutes the embodied Self of the 'preceding 'Self of food, viz. the highest Self which is the universal cause, is also the embodied Self of the Self consisting of breath. The same reasoning holds good with regard to the Self consisting of mind and the Self consisting of knowledge. In the case, finally, of the Self consisting of bliss, the expression 'the same' (esha eva) is meant to convey that that Self has its Self in nothing different from itself. For when, after having understood that the highest Self is the embodied Self of the vigñanamaya also, we are told that the embodied Self of that vigñanamaya is also the embodied Self of the anandamaya, we understand that of the anandamayawhich we know to be the highest Self on the ground of 'multiplication '-its own Self is the Self. The final purport of the whole section thus is that everything different from the highest Self, whether of intelligent or non-intelligent nature, constitutes its body, while that Self alone is the non-conditioned embodied Self. For this very reason competent persons designate this doctrine which has the highest Brahman for its subject-matter as the 'sáriraka,' i.e. the doctrine of the 'embodied' Self. We have thus arrived at the conclusion that the Self of bliss is something different from the individual Self, viz. the highest Self.
Here the Purvapakshin raises the following objection.The Self consisting of bliss (ànandamaya) is not something different from the individual soul, because the formative element -maya denotes something made, a thing effected. That this is the meaning of -maya in anandamaya we know from Pånini IV, 3, 144.- But according to Pa. V, 4, 21, -maya has also the sense of abounding in'; as when we say 'the sacrifice is annamaya,' i.e. abounds in food. And this may be its sense in 'anandamaya' also Not so, the Purvapakshin replies. In annamaya,' in an earlier part of the chapter, -maya has the sense of 'made of,'' consisting
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