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


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Page 1298
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90
VEDANTA-SUTRAS.
Nescience in the form of work-which is called the third power, and is the cause of the Self, which is of the essence of the highest power, passing into the state of embodied soul. This defined form (which is the 'perfect object') is proved by certain Vedanta-texts, such as 'that great person of sun-like lustre' (Svet. Up. III, 8). We hence must take the sloka, in which all differences vanish,' &c., to mean that the pure Self (the Self in so far as knowledge only) is not capable of constituting the 'perfect object.' Analogously two other passages declare 'Because this cannot be reflected upon by the beginner in Yoga, the second (form) of Vishnu is to be meditated upon by Yogins-the highest abode.' 'That in which all these powers have their abode, that is the other great form of Hari, different from the (material) Visva form.'
In an analogous manner, Parâsara declares that Brahmâ, Katurmukha, Sanaka, and similar mighty beings which dwell within this world, cannot constitute the 'perfect object' because they are involved in Nescience; after that goes on to say that the beings found in the Samsâra are in the same condition-for they are essentially devoid of purity since they reach their true nature only later on, when through Yoga knowledge has arisen in them—; and finally teaches that the essential individual nature of the highest Brahman, i.e. Vishnu, constitutes the 'perfect object.' 'From Brahmâ down to a blade of grass, all living beings that dwell within this world are in the power of the Samsâra due to works, and hence no profit can be derived by the devout from making them objects of their meditation. They are all implicated in Nescience, and stand within the sphere of the Samsâra; knowledge arises in them only later on, and they are thus of no use in meditation. Their knowledge does not belong to them by essential nature, for it comes to them through something else. Therefore the stainless Brahman which possesses essential knowledge,' &c. &c.-All this proves that the passage 'in which all difference vanishes' does not mean to deny the reality of the world.
Nor, again, does the passage 'that which has knowledge
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