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


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Page 1349
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I ADHYÂYA, I PÂDA, 1.
141
I be many, may I grow forth-it sent forth fire, &c., up to all these creatures have their root in that which is,' &c., up to 'that art thou, O Svetaketu' (Kh. Up. VI, 2-8); 'He wished, may I be many,' &c., up to it became the true and the untrue' (Taitt. Up. II, 6). These sections also refer to the essential distinction of nature between non-intelligent matter, intelligent beings, and the highest Self which is established by other scriptural texts; so in the Khandogya passage, Let me enter those three divine beings with this living Self, and let me then evolve names and forms'; and in the Taitt. passage, Having sent forth that he entered into it; having entered it he became sat and tyat, knowledge and (what is) without knowledge, the true and the untrue,' &c. These two passages evidently have the same purport, and hence the soul's having its Self in Brahman-which view is implied in the Kh. passagemust be understood as resting thereon that the souls (together with matter) constitute the body of Brahman as asserted in the Taitt. passage it became knowledge and that which is without knowledge,' i.e. souls and matter). The same process of evolution of names and forms is described elsewhere also,' All this was then unevolved ; it became evolved by form and name' (Bri. Up. I, 4, 7). The fact is that the highest Self is in its causal or in its
effected' condition, according as it has for its body intelligent and non-intelligent beings either in their subtle or their gross state; the effect, then, being non-different from the cause, and hence being cognised through the cognition of the cause, the result is that the desired 'cognition of all things through one'can on our view be well established. In the clause I will enter into these three divine beings with this living Self,' &c., the term 'the three divine beings' denotes the entire aggregate of nonsentient matter, and as the text declares that the highest Self evolved names and forms by entering into matter by means of the living souls of which he is the Self, it follows that all terms whatsoever denote the highest Self as qualified by individual Selfs, the latter again being qualified by non-sentient matter. A term which denotes
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