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


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Page 1350
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142
VEDÂNTA-SOTRAS.
the highest Self in its causal condition may therefore be exhibited in co-ordination with another term denoting the highest Self in its effected' state, both terms being used in their primary senses. Brahman, having for its modes intelligent and non-intelligent things in their gross and subtle states, thus constitutes effect and cause, and the world thus has Brahman for its material cause (upadana). Nor does this give rise to any confusion of the essential constituent elements of the great aggregate of things. Of some parti-coloured piece of cloth the material cause is threads white, red, black, &c.; all the same, each definite spot of the cloth is connected with one colour only white e.g., and thus there is no confusion of colours even in the effected' condition of the cloth. Analogously the combination of non-sentient matter, sentient beings, and the Lord constitutes the material cause of the world, but this does not imply any confusion of the essential characteristics of enjoying souls, objects of enjoyment, and the universal ruler, even in the world's 'effected state. There is indeed a difference between the two cases, in so far as the threads are capable of existing apart from one another, and are only occasionally combined according to the volition of men, so that the web sometimes exists in its causal, sometimes in its effected state ; while non-sentient matter and sentient beings in all their states form the body of the highest Self, and thus have a being only as the modes of that-on which account the highest Self may, in all cases, be denoted by any term whatsoever. But the two cases are analogous, in so far as there persists a distinction and absence of all confusion, on the part of the constituent elements of the aggregate. This being thus, it follows that the highest Brahman, although entering into the effected"condition, remains unchanged for its essential nature does not become different-and we also understand what constitutes its effected' condition, viz. its abiding as the Self of non-intelligent and intelligent beings in their gross condition, distinguished by name and form. For becoming an effect means entering into another state of being.
Those texts, again, which speak of Brahman as devoid of
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