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


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Page 1231
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I ADHYAYA, I PÂDA, I.
the cessation of all work, everything is only pure intelligence in its own proper form, without any imperfections ; then no differences—the fruit of the tree of wishes-any longer exist between things. Therefore nothing whatever, at any place or any time, exists apart from intelligence: intelligence, which is one only, is viewed as manifold by those whose minds are distracted by the effects of their own works. Intelligence pure, free from stain, free from grief, free from all contact with desire and other affections, everlastingly one is the highest Lord—Vasudeva apart from whom nothing exists. I have thus declared to you the lasting truth of things that intelligence only is true and everything else untrue. And that also which is the cause of ordinary worldly existence has been declared to you' (Vi. Pu. II, 12, 39, 40, 43-45).
Avidya is put an end to by true Knowledge. Other texts declare that this Nescience comes to an end through the cognition of the essential unity of the Self with Brahman which is nothing but non-differenced intelligence. 'He does not again go to death ;' He sees this as one;' He who sees this does not see death' (Kh. Up. VI, 27); When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless' (Taitt. Up. II, 7); The fetter of the heart is broken, all doubts are solved and all his works perish when he has been beheld who is high and low' (Mu. Up. II, 2, 8); He knows Brahman, he becomes Brahman only' (Mu. Up. III, 2, 9); “Knowing him only a man passes over death; there is no other path to go' (Svet. Up. III, 8). In these and similar passages, the term
death' denotes Nescience; analogously to the use of the term in the following words of Sanatsugata, Delusion I call death; and freedom from delusion I call immortality' (Sanatsug. II, 5). The knowledge again of the essential unity and non-difference of Brahman-which is ascertained from decisive texts such as The True, knowledge, the Infinite is Brahman'(Taitt. Up. II, 1); 'Knowledge, bliss is
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