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


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Page 1413
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I.ADHYAYA, I PÂDA, 10.
205
through the knowledge of the 'Sat,' which is the cause, there is known the entire world, whether sentient or non-sentient, which constitutes the effect. But if the Pradhåna were the cause, the aggregate of sentient beings could not be known through it-for sentient beings are not the effect of a nonsentient principle, and there would thus arise a contradiction.—The next Satra supplies a further reason.
10. On account of (the individual soul) going to the Self.
With reference to the 'Sat'the text says, 'Learn from me the true nature of sleep. When a man sleeps here, he becomes united with the Sat, he is gone to his own (Self). Therefore they say he sleeps (svapiti), because he is gone to his own (sva-apîta)' (Kh. Up.VI, 8, 1). This text designates the soul in the state of deep sleep as having entered into, or being merged or reabsorbed in, the Self. By reabsorption we understand something being merged in its cause. Now the non-intelligent Pradhana cannot be the cause of the intelligent soul; hence the soul's going to its Self can only mean its going to the, i.e. the universal, Self. The term 'individual soul' (stva) denotes Brahman in so far as having an intelligent substance for its body, Brahman itself constituting the Self; as we learn from the text referring to the distinction of names and forms. This Brahman, thus called giva, is in the state of deep sleep, no less than in that of a general pralaya, free from the investment of names and forms, and is then designated as mere 'Being' (sat); as the text says, he is then united with the Sat.' As the soul is in the state of deep sleep free from the investment of name and form, and invested by the intelligent Self only, another text says with reference to the same state, 'Embraced by the intelligent Self he knows nothing that is without, nothing that is within '(Bri. Up. IV, 3, 21). Up to the time of final release there arise in the soul invested by name and form the cognitions of objects different from itself. During deep sleep the souls divest themselves of names and forms, and are embraced by the 'Sat' only; but in the waking state they again invest them.
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