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


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Page 1584
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376
VEDÂNTA-SUTRAS.
Brahman being then referred to by means of the connecting words from that. In the same way the 'that' (in
that sent forth fire') refers back to the omniscient Brahman introduced in the clause that thought, may I be many.' This view is confirmed by a consideration of all the accounts of creation, and we hence conclude that Brahman is the sole cause of the world.-But the text Nonbeing indeed this was in the beginning' calls the general cause something that is not '; how then can you say that we infer from the Vedanta-texts as the general cause of the world a Brahman that is all-knowing, absolutely realises its purposes, and so on?—To this question the next Satra replies.
15. From connexion.
The fact is that Brahman intelligent, consisting of bliss, &c., connects itself also with the passage Non-being was this in the beginning' (Taitt. Up. II, 7). For the section of the text which precedes that passage (viz. ' Different from this Self consisting of understanding is the Self consisting of Bliss ;-he wished, may I be many ;-he created all whatever there is. Having created he entered into it; having entered it he became sat and tyat') clearly refers to Brahman consisting of Bliss, which realises its purposes, creates all beings, and entering into them is the Self of all. When, therefore, after this we meet with the sloka (* Nonbeing this was in the beginning ') introduced by the words
On this there is also this sloka'-which shows that the sloka is meant to throw light on what precedes; and when further on we have the passage 'From fear of it the wind blows,' &c., which, referring to the same Brahman, predicates of it universal rulership, bliss of nature, and so on; we conclude with certainty that the sloka about 'Nonbeing' also refers to Brahman. As during a pralaya the distinction of names and forms does not exist, and Brahman also then does not exist in so far as connected with names and forms, the text applies to Brahman the term 'Nonbeing. The text.Non-being only this was in the beginning' explains itself in the same way.—Nor can we admit
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