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none being left in the state of bondage; and that hence the actually observed distinction of souls bound and released remains unexplained. But this argumentation is refuted by the fact of the souls also being infinite. You indeed maintained that, if the souls are really separate, they must necessarily have a definite number like beans, mustardseeds, earthen vessels, and so on; but these instances are beside the point, as earthen vessels, and so on, are also infinite in number.-But do we not actually see that all these things have definite numbers, 'Here are ten jars; a thousand beans,' &c. ?-True, but those numbers do not belong to the essential nature of jars, and so on, but only to jars in so far as connected with time, place, and other limiting adjuncts. And that souls also have definite numbers in this sense, we readily admit. And from this it does not follow that all souls should be released; for essentially the souls are infinite (in number).-Nor are you entitled to maintain that the real separation of individual souls would imply that, as earthen vessels and the like, they are non-intelligent, not of the nature of Self, and perishable. For the circumstance of individuals of one species being distinct from each other, does in no way imply that they possess the characteristics of things belonging to another species: the individual separation of jars does not imply their having the characteristics of pieces of cloth.-You further maintain that from the hypothesis of a real plurality of souls it follows that Brahman is substantially limited, and in consequence of this limited with regard to time and space also, and that hence its infinity is disproved. But this also is a mistaken conclusion. Things substantially limited may be limited more or less with regard to time and place: there is no invariable rule on this point, and the measure of their connexion with space and time has hence to be determined in dependence on other means of knowledge. Now Brahman's connexion with all space and all time results from such other means of proof, and hence there is no contradiction (between this non-limitation with regard to space and time, and its limitation in point of substance→
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| SR No. | 007680 |
| Book Title | Satapatha Bramhana Part 05 |
| 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 |