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


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Page 1494
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286
VEDANTA-SUTRAS.
of performing those works, and declares that an omission of one of the successive works enjoined in Sruti and Smriti involves fruitlessness of the works actually performed, and that something not performed in the proper way is as good as not performed at all. Stanzas 7 and ff. (But frail in truth are those boats') declare that those who perform this lower class of works have to return again and again into the Samsara, because they aim at worldly results and are deficient in true knowledge. Stanza 8 (but those who practise penance and faith') then proclaims that works performed by a man possessing true knowledge, and hence not aiming at worldly rewards, result in the attainment of Brahman; and stanzas 12 a, 13 ('having examined all these worlds') enjoin knowledge, strengthened by due works, on the part of a man who has turned away from mere works, as the means of reaching Brahman; and due recourse to a teacher on the part of him who is desirous of such knowledge. The first chapter of the second section of the Upanishad (II, 1) then clearly teaches how the imperishable highest Brahman, i.e. the highest Self-as constituting the Self of all things and having all things for its body—has all things for its outward form and emits all things from itself. The remainder of the Upanishad (Manifest, near,' &c.) teaches how this highest Brahman, which is imperishable and higher than the soul, which itself is higher than the Unevolved; which dwells in the highest Heaven; and which is of the nature of supreme bliss, is to be meditated upon as within the hollow of the heart; how this meditation has the character of devout faith (bhakti); and how the devotee, freeing himself from Nescience, obtains for his reward intuition of Brahman, which renders him like Brahman.
It thus clearly appears that 'on account of distinction and statement of difference' the Upanishad does not treat of the Pradhana and the soul. For that the highest Brahman is different from those two is declared in passages such as 'That heavenly Person is without body; he is both without and within, not produced, without breath and without mind, pure, higher than what is higher than the
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