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


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Page 1511
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I ADHYAYA, 3 PÂDA, 7.
303
is Brahman, because in the series beginning with name instruction is given about it subsequently to the individual Self.'
But how do we know that the instruction as to the True' is in addition to, and refers to something different from, the being called Prâna ?—The text, after having declared that he who knows the Prâna is an ativadin, goes on, ‘But really that one is an ativadin who makes a supreme declaration by means of the True.' The but' here clearly separates him who is an ativadin by means of the True from the previous ativadin, and the clause thus does not cause us to recognise him who is ativadin by means of Prâna; hence the True' which is the cause of the latter ativadin being what he is must be something different from the Prána which is the cause of the former ativadin's quality.-But we have maintained above that the text enjoins the speaking of 'the True' merely as an auxiliary duty for him who knows Prana ; and that hence the Pråna continues to be the general subject-matter 1-This contention is untenable, we reply. The conjunction but' shows that the section gives instruction about a new ativadin, and does not merely declare that the ativadin previously mentioned has to speak the truth. It is different with texts such as But that one indeed is an Agnihotrin who speaks the truth'; there we have no knowledge of any further Agnihotrin, and therefore must interpret the text as enjoining truthfulness as an obligation incumbent on the ordinary Agnihotrin. In the text under discussion, on the other hand, we have the term 'the True,' which makes us apprehend that there is a further ativadin different from the preceding one; and we know that that term is used to denote the highest Brahman, as e.g. in the text, "The True, knowledge, the Infinite is Brahman. The ativadin who takes his stand on this Brahman, therefore, must be viewed as different from the preceding ativadin; and a difference thus established on the basis of the meaning and connexion of the different sentences cannot be set aside. An ativadin (one who in his declaration goes beyond') is one who maintains, as object of his devotion,
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