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


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Page 1353
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I ADHYÂYA, I PÂDA, I.
145
effected states comprises within itself the triad of entities which had been taught in separation (Being only this was in the beginning'; 'In that all this has its Self'; ‘All this is Brahman').—That the highest Self with matter and souls for its body should be simply called the highest Self, is no more objectionable than that that particular form of Self which is invested with a human body should simply be spoken of as Self or soul—as when we say “This is a happy
soul.'
Nescience cannot be terminated by the simple act of
cognising Brahman as the Universal Self. The doctrine, again, that Nescience is put an end to by the cognition of Brahman being the Self of all can in no way be upheld; for as bondage is something real it cannot be put an end to by knowledge. How, we ask, can any one assert that bondage-which consists in the experience of pleasure and pain caused by the connexion of souls with bodies of various kind, a connexion springing from good or evil actions-is something false, unreal? And that the cessation of such bondage is to be obtained only through the grace of the highest Self pleased by the devout meditation of the worshipper, we have already explained. As the cognition of universal oneness which you assume rests on a view of things directly contrary to reality, and therefore is false, the only effect it can have is to strengthen the ties of bondage. Moreover, texts such as But different is the highest Person' (Bha. Gi. XV, 17), and Having known the Self and the Mover as separate' (Svet. Up. I, 6), teach that it is the cognition of Brahman as the inward ruler different from the individual soul, that effects the highest aim of man, i. e. final release. And, further, as that 'bondage-terminating' knowledge which you assume is itself unreal, we should have to look out for another act of cognition to put an end to it. But may it not be said that this terminating cognition, after having put an end to the whole aggregate of distinctions antagonistic to it, immediately passes away itself, because being of a merely
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