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


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Page 1361
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I ADHYÂYA, I PÂDA, I.
153
auxiliary or supplementary (sesha), while itself it holds the position of something principal to be subserved by other things (seshin); for of the sesha and seshin also no proper definition can be given. It cannot be said that a sesha is that which is invariably accompanied by an activity proceeding with a view to something else, and that the correlate of such a sesha is the seshin; for on this definition the action is not a sesha, and hence that which is to be effected by the action cannot be the correlative seshin. And more. over a seshin may not be defined as what is correlative to an action proceeding with a view to-i.e. aiming atsomething else ; for it is just this "being aimed at' of which we require a definition, and moreover we observe that also the seshin (or 'pradhana') is capable of action proceeding with a view to the sesha, as when e.g. a master does something for-let us say, keeps or feeds-his servant. This last criticism you must not attempt to ward off by maintaining that the master in keeping his servant acts with a view to himself (to his own advantage); for the servant in serving the master likewise acts with a view to himself. -And as, further, we have no adequate definition of karya,' it would be inappropriate to define sesha as that which is correlative to karya, and seshin as that which is correlative to sesha.-Nor, finally, may we define that which is aimed at by action 'as that which is the final end (prayogana) of action; for by the final end of an action we • could only understand the end for which the agent undertakes the action, and this end is no other than the desired object. As thus what is aimed at by action cannot be defined otherwise than what is desired, karya cannot be defined as what is to be effected by action and stands to action in the relation of principal matter (pradhana or seshin).
(Let it then be said that the 'niyoga,' i.e. what is com. monly called the apurva--the supersensuous result of an action which later on produces the sensible result-constitutes the prayogana--the final purpose-of the action.But) the apūrva also can, as it is something different from the direct objects of desire, viz. pleasure and the cessation of pain, be viewed only as a means of bringing about these.
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