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


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Page 1321
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I ADIIYÂYA, I PÂDA, 1.
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tained to possess—the uniform character of consciousness of Self.-If, moreover, Brahman is hidden by avidyâ, does it then not shine forth at all, or does it shine forth to some extent? On the former alternative the not shining forth of Brahman-whose nature is mere light-reduces it to an absolute non-entity. Regarding the latter alternative we ask, 'of Brahman, which is of an absolutely homogeneous nature, which part do you consider to be concealed, and which to shine forth ?' To that substance which is pure light, free from all division and distinction, there cannot belong two modes of being, and hence obscuration and light cannot abide in it together.-Let us then say that Brahman, which is homogeneous being, intelligence, bliss, has its nature obscured by avidya, and hence is seen indistinctly as it were.—But how, we ask, are we to conceive the distinctness or indistinctness of that whose nature is pure light? When an object of light which has parts and distinguishing attributes appears in its totality, we say that it appears distinctly; while we say that its appearance is indistinct when some of its attributes do not appear. Now in those aspects of the thing which do not appear, light (illumination) is absent altogether, and hence we cannot there speak of indistinctness of light; in those parts on the other hand which do appear, the light of which they are the object is distinct. Indistinctness is thus not possible at all where there is light. In the case of such things as are apprehended as objects, indistinctness may take place, viz. in so far as some of their distinguishing attributes are not apprehended. But in Brahman, which is not an object, without any distinguishing attributes, pure light, the essential nature of which it is to shine forth, indistinctness which consists in the non-apprehension of certain attributes can in no way be conceived, and hence not be explained as the effect of avidya.
We, moreover, must ask the following question : 'Is this indistinctness which you consider an effect of avidya put an end to by the rise of true knowledge or not?' On the latter alternative there would be no final release. In the former case we have to ask of what nature Reality is. It is of [48]
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