Satapatha Bramhana Part 05

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

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Page 1564
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356
VEDANTA-SUTRAS.
serves.
contact with their objects; higher than the objects is the mind-compared to the reins-because when the mind inclines towards the objects even the non-proximity of the latter does not make much difference; higher than the mind (manas) is the intellect (buddhi)-compared to the charioteer because in the absence of decision (which is the characteristic quality of buddhi) the mind also has little power; higher than the intellect again is the (individual) Self, for that Self is the agent whom the intellect And as all this is subject to the wishes of the Self, the text characterises it as the 'great Self.' Superior to that Self again is the body, compared to the chariot, for all activity whereby the individual Self strives to bring about what is of advantage to itself depends on the body. And higher finally than the body is the highest Person, the inner Ruler and Self of all, the term and goal of the journey of the individual soul; for the activities of all the beings enumerated depend on the wishes of that highest Self. As the universal inner Ruler that Self brings about the meditation of the Devotee also; for the Sûtra (II, 3, 41) expressly declares that the activity of the individual soul depends on the Supreme Person. Being the means for bringing about the meditation and the goal of meditation, that same Self is the highest object to be attained; hence the text says Higher than the Person there is nothing-that is the goal, the highest road.' Analogously scripture, in the antaryâmin-Brahmana, at first declares that the highest Self within witnesses and rules everything, and thereupon negatives the existence of any further ruling principle 'There is no other seer but he,' &c. Similarly, in the Bhagavad-gîtâ, 'The abode, the agent, the various senses, the different and manifold functions, and fifth the Divinity (i.e. the highest Person)' (XVIII, 14); and 'I dwell within the heart of all; memory and perception, as well as their loss, come from me' (XV, 15). And if, as in the explanation of the text under discussion, we speak of that highest Self being 'controlled,' we must understand thereby the soul's taking refuge with it; compare the passage Bha. Gî. XVIII, 61-62, 'The Lord
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