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 1480

272
VEDANTA-SUTRAS.
reaching the abode of the highest Self-, and as to all the required details. This instruction begins, I, 2, 12, 'The Ancient one who is difficult to see,' &c., and extends up to I, 3, 9, and that is the highest place of Vishnu.'-It thus is an established conclusion that the 'eater' is no other than the highest Self.-Here terminates the adhikarana of 'the eater.'
13. (The Person) within the eye (is the highest Self) on account of suitability.
The Khandogas have the following text: 'The Person that is seen within the eye, that is the Self. This is the immortal, the fearless, this is Brahman' (Kh. Up. IV, 15, 1). The doubt here arises whether the person that is here spoken of as abiding within the eye is the reflected Self, or some divine being presiding over the sense of sight, or the embodied Self, or the highest Self.-It is the reflected Self, the Purvapakshin maintains; for the text refers to the person seen as something well known, and the expression, 'is seen,' clearly refers to something directly perceived. Or it may be the individual soul, for that also may be referred to as something well known, as it is in special connexion with the eye: people, by looking into the open eye of a person, determine whether the living soul remains in him or is departing. Or else we may assume that the Person seen within the eye is some particular divine being, on the strength of the scriptural text, Bri. Up. V, 5, 2, 'He (the person seen within the sun) rests with his rays in him (the person within the eye).' Any of these beings may quite suitably be referred to as something well known.Of these alternatives the Sûtra disposes by declaring that the Person within the eye is the highest Self. For the text goes on to say about the Person seen within the eye, "They call him Samyadvâma, for all blessings go towards him. He is also Vâmanî, for he leads all blessings. He is also Bhâmanî, for he shines in all worlds.' And all these attributes can be reconciled with the highest Self only.
14. And on account of the statement as to abode, and so on.
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