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


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Page 1293
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I ADHYAYA, I PÂDA, 1.
being in its entirety an effect of Brahman, and having Brahman for its inward ruling principle and its true Self. They do not, on the other hand, deny that plurality on Brahman's part which depends on its intention to become manifold-a plurality proved by the text “May I be many, may I grow forth'(Kh. Up. VI, 2, 3). Nor can our opponent urge against this that, owing to the denial of plurality contained in other passages this last text refers to something not real; for it is an altogether laughable assertion that Scripture should at first teach the doctrine, difficult to comprehend, that plurality as suggested by Perception and the other means of Knowledge belongs to Brahman also, and should afterwards negative this very doctrine!
Nor is it true that the text 'If he makes but the smallest " antaram" (i. e. difference, interval, break) in it there is fear for him' (Taitt. Up. II, 7) iinplies that he who sees plurality within Brahman encounters fear. For the other text 'All this is Brahman; let a man meditate with calm mind on all this as beginning, ending and breathing in it, i.e. Brahman' (Kh. Up. III, 14, 1) teaches directly that reflection on the plurality of Brahman is the cause of peace of mind. For this passage declares that peace of mind is produced by a reflection on the entire world as springing from, abiding within, and being absorbed into Brahman, and thus having Brahman for its Self; and as thus the view of Brahman constituting the Self of the world with all its manifold distinctions of gods, men, animals, inanimate matter and so on, is said to be the cause of peace of mind, and, consequently, of absence of fear, that same view surely cannot be a cause of fear 1-But how then is it that the Taitt. text declares that there is fear for him'?-That text, we reply, declares in its earlier part that rest in Brahman. is the cause of fearlessness (when he finds freedom from fear, rest, in that which is invisible, incorporeal, undefined, unsupported; then he has obtained fearlessness'); its latter part therefore means that fear takes place when there is an interval, a break, in this resting in Brahman. As the great Rishi says 'When Vasudeva is not meditated on for
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