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


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Page 1493
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I ADHYAYA, 2 PÂDA, 23.
285
referred to in the clause the higher knowledge is that by which the Indestructible is apprehended.' The text next following, 'That which is invisible,' &c., then sets forth the nature of the highest Brahman, which is the object of the two kinds of knowledge previously described. After this the passage 'As the spider sends forth and draws in its thread' declares that from that indestructible highest Brahman, as characterised before, there originates the whole universe of things, sentient and non-sentient. The next sloka (tapasa kiyate, &c.) states particulars about this origination of the universe from Brahman. 'Brahman swells through brooding'; through brooding, i.e. thoughtin agreement with a later text, brooding consists of thought'-Brahman swells, i.e. through thought in the form of an intention, viz. 'may I become many, Brahman becomes ready for creation. From it there springs first
anna,' i.e. that which is the object of fruition on the part of all enjoying agents, viz. the non-evolved subtle principles of all elements. From this 'anna'there spring successively breath, mind, and all other effected things up to work, which is the means of producing reward in the form of the heavenly world, and Release. The last sloka of the first chapter thereupon first states the qualities, such as omniscience and so on, which capacitate the highest Brahman for creation, and then declares that from the indestructible highest Brahman there springs the effected (karya) Brahman, distinguished by name and form, and comprising all enjoying subjects and objects of enjoyment.— The first sloka of the second chapter declares first that the highest Brahman is absolutely real ("That is true'), and then admonishes those who desire to reach the indestructible highest Self, which possesses all the blessed qualities stated before and exists through itself, to turn away from other rewards and to perform all those sacrificial works depending on the three sacred fires which were seen and revealed by poets in the four Vedas and are incumbent on men according to caste and asrama. The section 'this is your path' (I, 2, 1) up to this is the holy Brahma-world gained by your good works' (1, 2, 6) next states the particular mode
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