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


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Page 1291
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I ADHYAYA, I PADA; 1.
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departed this life' (Kh. Up. III, 14, 1). If it be said that the passage By whom it is not thought by him it is thought,' not understood by those who understand' (Ke, Up. II, 3), declares Brahman not to be an object of knowledge; we deny this, because were it so, certain other texts would not teach that final Release results from knowledge ; cp. "He who knows Brahman obtains the Highest' (Taitt. Up. II, 1, 1); 'He knows Brahman, he becomes Brahman. And, moreover, the text He who knows Brahman as non-existing becomes himself nonexisting; he who knows Brahman as existing, him we know himself as existing' (Taitt, Up. II, 6, 1), makes the existence and non-existence of the Self dependent on the existence and non-existence of knowledge which has Brahman for its object. We thus conclude that all scriptural texts enjoin just the knowledge of Brahman for the sake of final Release. This knowledge is, as we already know, of the nature of meditation, and what is to be meditated on is Brahman as possessing qualities. (The text from the Ke. Up. then explains itself as follows :-) We are informed by the passage from whence speech together with mind turns away, being unable to reach it,' that the infinite Brahman with its unlimited excellences cannot be defined either by mind or speech as being so or so much, and from this we conclude the Kena text to mean that Brahman is not thought and not understood by those who understand it to be of a definitely limited nature; Brahman in truth being unlimited. If the text did not mean this, it would be self-contradictory, parts of it saying that Brahman is not thought and not understood, and other parts, that it is thought and is understood.
Now as regards the assertion that the text 'Thou mayest not see the seer of seeing; thou mayest not think the thinker of thinking' (Bri. Up. III, 5, 2), denies the existence of a seeing and thinking subject different from mere seeing and thinking.-This view is refuted by the following interpretation. The text addresses itself to a person who has formed the erroneous opinion that the quality of consciousness or knowledge does not constitute the essential
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