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


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Page 1223
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I ADHYAYA, I PÂDA, I.
15
the same character (form) as seeing (intuition); for the passage quoted has the same purport as the following one, 'The fetter of the heart is broken, all doubts are solved, and all the works of that man perish when he has been seen who is high and low' (Mu. Up. II, 2, 8). And this being so, we conclude that the passage 'the Self is to be seen' teaches that ' Meditation' has the character of 'seeing' or 'intuition.' And that remembrance has the character of 'seeing' is due to the element of imagination (representation) which prevails in it. All this has been set forth at length by the Vakyakâra. 'Knowledge (vedana) means meditation (upâsana), scripture using the word in that sense'; i. e. in all Upanishads that knowledge which is enjoined as the means of final release is Meditation. The Vakyakara then propounds a pûrvapaksha (primâ facie view), 'Once he is to make the meditation, the matter enjoined by scripture being accomplished thereby, as in the case of the prayâgas and the like'; and then sums up against this in the words 'but (meditation) is established on account of the term meditation'; that means-knowledge repeated more than once (i.e. meditation) is determined to be the means of Release.-The Vâkyakâra then goes on 'Meditation is steady remembrance, on the ground of observation and statement.' That means-this knowledge, of the form of meditation, and repeated more than is of the nature of steady remembrance.
once,
Such remembrance has been declared to be of the character of 'seeing,' and this character of seeing consists in its possessing the character of immediate presentation (pratyakshata). With reference to remembrance, which thus acquires the character of immediate presentation and is the means of final release, scripture makes a further determination, viz. in the passage Ka. Up. II, 23, 'That Self cannot be gained by the study of the Veda ("reflection "), nor by thought ("meditation "), nor by much hearing. Whom the Self chooses, by him it may be gained; to him the Self reveals its being.' This text says at first that mere hearing, reflection, and meditation do not suffice to gain the Self, and then declares, 'Whom the Self chooses, by him
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