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


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Page 1403
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I ADHYÂYA, I PÂDA, 4.
195
the admittedly uniform idea of an individual; for wherever a state of consciousness expresses itself in the form 'this is such and such' it implies the distinction of an attribute or mode, and that to which the attribute or mode belongs. In the case under discussion the genus constitutes the mode, and the individual that to which the mode belongs : the idea does not therefore possess the character of unity.
For these very reasons the individual soul cannot stand to Brahman in the bhedabheda-relation. And as the view of non-difference is founded on Scripture, we assume that the view of difference rests on beginningless Nescience. But on this view want of knowledge and all the imperfections springing therefrom, such as birth, death, &c., would cling to Brahman itself, and this would contradict scriptural texts such as 'He who is all-knowing' (Mu. Up. I, 1, 9); “That Self free from all evil' (Kh. Up. VIII, 1, 5). Not So, we reply. For all those imperfections we consider to be unreal. On your view on the other hand, which admits aothing but Brahman and its limiting adjuncts, all the imperfections which spring from contact with those adjuncts must really belong to Brahman. For as Brahman is without parts, indivisible, the upâdhis cannot divide or split it so as to connect themselves with a part only; but necessarily connect themselves with Brahman itself and produce their effects on it.--Here the following explanation may possibly be attempted. Brahman determined by an upadhi constitutes the individual soul. This soul is of atomic size since what determines it, viz. the internal organ, is itself of atomic size; and the limitation itself is without beginning. All the imperfections therefore connect themselves only with that special place that is determined by the upådhi, and do not affect the highest Brahman which is not limited by the upådhi..In reply to this we askDo you mean to say that what constitutes the atomic individual soul is a part of Brahman which is limited and cut off by the limiting adjunct; or some particular part of Brahman which, without being thereby divided off, is connected with an atomic upådhi; or Brahman in its totality as connected with an upådhi; or some other intelligent
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