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


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Page 1599
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I ADHYAYA, 4 PÂDA, 20.
individual Self denote the highest Self also1, the term 'Self' in both clauses, 'For the desire of the Self' and 'The Self is to be seen,' really refers to one and the same being (viz. the highest Self), and the interpretation thus agrees with the one given above.-In order to prove the tenet that words denoting the individual soul at the same time denote the highest Self, by means of arguments made use of by other teachers also, the Sûtrakâra sets forth the two following Sutras.
391
20. (It is) a mark indicating that the promissory statement is proved; thus Asmarathya thinks.
According to the teacher Asmarathya the circumstance that terms denoting the individual soul are used to denote Brahman is a mark enabling us to infer that the promissory declaration according to which through the knowledge of one thing everything is known is well established. If the individual soul were not identical with Brahman in so far as it is the effect of Brahman, then the knowledge of the soul-being something distinct from Brahmanwould not follow from the knowledge of the highest Self. There are the texts declaring the oneness of Brahman previous to creation, such as 'the Self only was this in the beginning' (Ait. År. II, 4, 1, 1), and on the other hand those texts which declare that the souls spring from and again are merged in Brahman; such as 'As from a blazing fire sparks being like unto fire fly forth a thousandfold, thus are various beings brought forth from the Imperishable, and return thither also' (Mu. Up. II, 1, 1). These two sets of texts together make us apprehend that the souls are one with Brahman in so far as they are its effects. On this ground a word denoting the individual soul denotes the highest Self as well.
1 If it be insisted upon that the Self in 'for the desire of the Self' is the individual Self, we point out that terms denoting the individual Self at the same time denote the highest Self also. This tenet of his Râmânuga considers to be set forth and legitimately proved in Sutra 23, while Sûtras 21 and 22 although advocating the right principle fail to assign valid arguments.
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