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

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300
VEDÂNTA-SOTRAS.
else, hears nothing else, knows nothing else, that is fulness (bhuman). Where one sees something else, hears something else, knows something else, that is the Little' (Kk. Up. VII, 23, 24).
The term 'bhQman' is derived from bahu (much, many), and primarily signifies 'muchness.' By much' in this connexion, we have however to understand, not what is numerous, but what is large, for the text uses the term in contrast with the 'Little' (alpa), i.e. the 'Small. And the being qualified as 'large,' we conclude from the context to be the Self; for this section of the Upanishad at the outset states that he who knows the Self overcomes grief (VII, I, 3), then teaches the knowledge of the bhaman, and concludes by saying that the Self is all this' (VII, 25, 2).
The question now arises whether the Self called bhūman is the individual Self or the highest Self.—The Parvapakshin maintains the former view. For, he says, to Närada who had approached Sanatkumara with the desire to be instructed about the Self, a series of beings, beginning with 'name' and ending with 'breath,' are enumerated as objects of devout meditation ; Narada asks each time whether there be anything greater than name, and so on, and each time receives an affirmative reply speech is greater than name,' &c.); when, however, the series has advanced as far as Breath, there is no such question and reply. This shows that the instruction about the Self terminates with Breath, and hence we conclude that breath in this place means the individual soul which is associated with breath, not a mere modification of air. Also the clauses 'Breath is father, breath is mother,' &c. (VII, 15, 1), show that breath here is something intelligent. And this is further proved by the clause 'Slayer of thy father, slayer of thy mother,' &c. (VII, 15, 2; 3), which declares that he who offends a father, a mother, &c., as long as there is breath in them, really hurts them, and therefore deserves reproach ; while no blame attaches to him who offers even the grossest violence to them after their breath has departed. For a conscious being only is capable of being
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