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 1469

I ADHYÂYA, 2 PÅDA, 2.
261
imperfections adhering to the bodies, which are mere modes of Brahman, do not affect Brahman itself to which the modes belong. Such identity rather proves for Brahman supreme lordly power, and thus adds to its excel. lences. Nor, again, can it rightly be maintained that of the individual soul also identity with the world can be predicated; for the souls being separate according to the bodies with which they are joined cannot be identical with each other. Even in the state of release, when the individual soul is not in any way limited, it does not possess that identity with the world on which there depends causality with regard to the world's creation, sustentation, and reabsorption; as will be declared in Satra IV, 4, 17. Nor, finally, does the Purvapakshin improve his case by contending that the individual soul may be the cause of the creation, &c., of the world because it (viz. the soul) is due to karman; for although the fact given as reason is true. all the same the Lord alone is the cause of the Universe. All this proves that the being to which the text refers as Brahman is none other than the highest Self.
This second alternative interpretation of the Satra is preferred by most competent persons. The Vrittikara, e.g. says, 'That Brahman which the clause "All this is Brahman” declares to be the Self of all is the Lord.'
2. And because the qualities meant to be stated are possible (in Brahman).
The qualities about to be stated can belong to the highest Self only. 'Made of mind, having breath for its body,' &c. 'Made of mind' means to be apprehended by a purified mind only. The highest Self can be apprehended only by a mind purified by meditation on that Self, such meditation being assisted by the seven means, viz. abstention, &c. (see above, p. 17). This intimates that the highest Self is of pure goodness, precluding all evil, and therefore different in nature from everything else ; for by the impure minded impure objects only can be apprehended. Having the vital breath for its body' meansbeing the supporter of all life in the world. To stand in
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