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


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Page 1481
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I ADHYAYA, 2 PÂDA, 15.
273
Abiding within the eye, ruling the eye, and so on are predicated by scripture of the highest Self only, viz. in Bri. Up. III, 7, 18, 'He who dwells within the eye, who rules the eye within.' We therefore recognise that highest Self in the text, 'That Person which is seen within the eye.' The argument founded on reference to 'something well known 'thus suits the highest Self very well; and also the clause which denotes immediate perception ('is seen ') appears quite suitable, since the highest Self is directly intuited by persons practising mystic concentration of mind (Yoga).
15. And on account of the text referring only to what is characterised by pleasure.
The Person abiding within the eye is the highest Person, for the following reason also. The topic of the whole section is Brahman characterised by delight, as indicated in the passage 'Ka (pleasure) is Brahman, Kha (ether) is Brahman' (Kh. Up. IV, 10, 5). To that same Brahman the passage under discussion (The Person that is seen in the eye') refers for the purpose of enjoining first a place with which Brahman is to be connected in meditation, and secondly some special qualities—such as comprising and leading all blessings to be attributed to Brahman in meditation.-The word 'only' in the Sûtra indicates the independence of the argument set forth.
But-an objection is raised -between the Brahman introduced in the passage Ka is Brahman,'&c., and the text under discussion there intervenes the vidyå of the Fires (Kh. Up. IV, 11-13), and hence Brahman does not readily connect itself with our passage. For the text says that after the Fires had taught Upakosala the knowledge of Brahman (Breath is Brahman, Ka is Brahman,' &c.), they taught him a meditation on themselves ( After that the Garhapatya fire taught him,' &c., Kh. Up. IV, 11, 1). And this knowledge of the Fires cannot be considered a mere subordinate part of the knowledge of Brahman, for the text declares that it has special fruits of its own—viz. the attainment of a ripe old age and prosperous descen
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