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


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Page 1583
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I ADHYAYA, 4 PÅDA, 14.
375
clause, That developed itself by form and name,' that from that Undeveloped there resulted the creation of the world. For the Undeveloped is that which is not distinguished by names and forms, and this is none other than the Pradhana. And as this Pradhana is at the same time eternal, as far as its essential nature is concerned, and the substrate of all change, there is nothing contradictory in the different accounts of creation calling it sometimes 'Being' and sometimes "Non-being '; while, on the other hand, these terms cannot, without contradiction, both be applied to Brahman. The causality of the Undeveloped having thus been ascertained, such expressions as it thought, may I be many,' must be interpreted as meaning its being about to proceed to creation. The terms 'Self' and . Brahman' also may be applied to the Pradhana in so far as it is all-pervading (atman from apnoti), and preeminently great (brihat). We therefore conclude that the only cause of the world about which the Vedanta-texts give information is the Pradhana.
This view is set aside by the Satra. The word and is used in the sense of but. It is possible to ascertain from the Vedanta-texts that the world springs from none other than the highest Brahman, which is all-knowing, lord of all, free from all shadow of imperfection, capable of absolutely realising its purposes, and so on; since scripture declares Brahman as described to be the cause of Ether, and so on. By Brahman as described' is meant Brahman distinguished by omniscience and other qualities, as described in the Satra" that from which the origination, and so on, of the world proceed," and in other places.' That Brahman only is declared by scripture to be the cause of Ether, and so on, i.e. the being which is declared to be the cause in passages such as 'From that Self sprang Ether' (Taitt. Up. II, 1); "that sent forth fire' (Kh. Up. VI, 2, 3), is none other than Brahman possessing omniscience and similar qualities. For the former of these texts follows on the passage "The True, intelligence, infinite is Brahman; he reaches all desires together with the intelligent Brahman,' which introduces Brahman as the general subject matter-that
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