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


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Page 1415
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I ADHYÂYA, I PADA, 12.
207
• Whatever there is of him here in the world, and whatever is not, all that is contained within it' (VIII, 1, 3); 'In it all desires are contained. It is the Self free from sin, free from old age, from death and grief, from hunger and thirst, whose wishes come true, whose purposes come true (VIII, 1, 5).-And analogously other scriptural texts, 'Of him there is no master in the world, no ruler; not even a sign of him. He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord' (Svet. Up. VI, 9). "The wise one who, and having given them names, is calling them by those names' (Taitt. År. III. 12.7); "He who entered within is the ruler of all beings, the Self of all' (Taitt. Ar. III, 24):
The Self of all, the refuge, the ruler of all, the Lord of the souls' (Mahånår. Up. XI): 'Whatsoever is seen or heard in this world, inside or outside. pervading that all Narayana abides' (Mahânår. Up. XI); 'He is the inner Self of all beings, free from all evil, the divine, the only god Narayana.'—These and other texts which declare the world to have sprung from the highest Lord, can in no way be taken as establishing the Pradhana. Hence it remains a settled conclusion that the highest Person, Narayana, free from all shadow of imperfection, &c., is the single cause of the whole Universe, and is that Brahman which these Satras point out as the object of enquiry.
For the same reasons the theory of a Brahman, which is nothing but non-differenced intelligence, must also be considered as refuted by the Satrakâra, with the help of the scriptural texts quoted; for those texts prove that the Brahman, which forms the object of enquiry, possesses attributes such as thinking, and so on, in their real literal sense. On the theory, on the other hand, of a Brahman that is nothing but distinctionless intelligence even the witnessing function of consciousness would be unreal. The Satras propose as the object of enquiry Brahman as known from the Vedanta-texts, and thereupon teach that Brahman is intelligent (Sa. I, 1, 5 ff.) To be intelligent means to possess the quality of intelligence: a being devoid of the quality of thought would not differ in nature from the
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