Book Title: Satapatha Bramhana Part 05
Author(s): Julius Eggeling
Publisher: Oxford


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Page 1221
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I ADHYAYA, I PÂDA, I.
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other means but knowledge to effect its cessation. To say that the view of plurality, which is the effect of that imagination, continues even after its root has been cut, is mere nonsense. The instance of some one seeing the moon double is not analogous. For in his case the non-cessation of wrong knowledge explains itself from the circumstance that the cause of wrong knowledge, viz. the real defect of the eye which does not admit of being sublated by knowledge, is not removed, although that which would sublate wrong knowledge is near. On the other hand, effects, such as fear and the like, may come to an end because they can be sublated by means of knowledge of superior force. Moreover, if it were true that knowledge arises through the dispelling of the imagination of plurality, the rise of knowledge would really never be brought about. For the imagination of plurality has through gradual growth in the course of beginningless time acquired an infinite strength, and does not therefore admit of being dispelled by the comparatively weak conception of non-duality. Hence we conclude that the knowledge which the Vedanta-texts aim at inculcating is a knowledge other than the mere knowledge of the sense of sentences, and denoted by 'dhyâna,' 'upasanâ' (i. e. meditation), and similar terms.
C
With this agree scriptural texts such as 'Having known it, let him practise meditation' (Bri. Up. IV, 4, 21); 'He who, having searched out the Self, knows it' (Kh. Up. VIII, 7, 1); Meditate on the Self as Om' (Mu. Up. II, 2, 6); 'Having known that, he is freed from the jaws of death' (Ka. Up. I, 3, 15); 'Let a man meditate on the Self only as his world' (Bri. Up. I, 4, 15); 'The Self is to be seen, to be heard, to be reflected on, to be meditated on' (Bri. Up. IV, 5, 6); 'That we must search out, that we must try to understand' (Kh. Up. VIII, 7, 1).
(According to the principle of the oneness of purport of the different sâkhâs) all these texts must be viewed as agreeing in meaning with the injunction of meditation contained in the passage quoted from the Bri. Up.; and what they enjoin is therefore meditation. In the first and second passages quoted, the words 'having known' and
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