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


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Page 1471
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I ADHYAYA, 2 PÂDA, 7.
263
with a body, liable to the attacks of endless suffering. It is not possible therefore to hold that the section under discussion should refer to the individual soul.
4. And because there is (separate) denotation of the object and the agent.
The clause When I shall have departed from hence I shall obtain him' denotes the highest Brahman as the object to be obtained, and the individual soul as that which obtains it. This shows that the soul which obtains is the person meditating, and the highest Brahman that is to be obtained, the object of meditation : Brahman, therefore, is something different from the attaining soul.
5. On account of the difference of words.
The clause 'That is the Self of me, within the heart' designates the embodied soul by means of a genitive form, while the object of meditation is exhibited in the nominative case. Similarly, a text of the Vågasaneyins, which treats of the same topic, applies different terms to the embodied and the highest Self, Like a rice grain, or a barley grain, or a canary seed, or the kernel of a canary seed, thus that golden Person is within the Self'(Sat. Br. X, 6, 3, 2). Here the locative form, within the Self,' denotes the embodied Self, and the nominative, that golden Person,' the object to be meditated on.-All this proves the highest Self to be the object of meditation.
6. And on account of Smriti.
'I dwell within the hearts of all, from me come memory and knowledge, as well as their loss'; 'He who free from delusion knows me to be the highest Person'; 'The Lord, O Arguna, is seated in the heart of all Beings, driving round by his mysterious power all beings as if mounted on a machine; to him fly for refuge' (Bha. Gi. XV, 15, 19; XVIII, 61). These Smriti-texts show the embodied soul to be the meditating subject, and the highest Self the object of meditation.
7. Should it be said that (the passage does) not
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