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


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Page 1336
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128
VEDÂNTA-SOTRAS.
essential nature,' the meaning is. Because of the Lord who abides as the Self of all individual souls, the essential nature is knowledge only—while bodies divine, human, &c., have no part in it-, therefore all non-intelligent things, bodies human and divine, hills, oceans, &c., spring from his knowledge, i.e. have their root in the actions springing from the volitions of men, gods, &c., in whose various forms the fundamental intelligence manifests itself. And since non-intelligent matter is subject to changes corresponding to the actions of the individual souls, it may be called 'non-being,' while the souls are being.'-This the next sloka further explains when knowledge is pure,' &c. The meaning is 'when the works which are the cause of the distinction of things are destroyed, then all the distinctions of bodies, human or divine, hills, oceans, &c.all which are objects of fruition for the different individual souls-pass away. Non-intelligent matter, as entering into various states of a non-permanent nature, is called 'non-being '; while souls, the nature of which consists in permanent knowledge, are called 'being. On this difference the next sloka insists (41). We say “it is' of that thing which is of a permanently uniform nature, not connected with the idea of beginning, middle and end, and which hence never becomes the object of the notion of non-existence; while we say it is not' of non-intelligent matter which constantly passes over into different states, each later state being out of connexion with the earlier state. The constant changes to which non-intelligent matter is liable are illustrated in the next sloka, 'Earth is made into a jar,' &c. And for this reason, the subsequent sloka goes on to say that there is nothing but knowledge. This fundamental knowledge or intelligence is, however, variously connected with manifold individual forms of being due to karman, and hence the text adds: The one intelligence is in many ways connected with beings .whose minds differ, owing to the difference of their own acts' (sl. 43, second half). Intelligence, pure, free from stain and grief, &c., which constitutes the intelligent element of the world, and unintelligent matter—these two together constitute the
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