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


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Page 1635
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II ADHYAYA, I PÂDA, 14.
427
void, having either a merely cognitional or an objective existence, being either momentary or permanent, either of a definite nature or the reverse, either real or unreal, &c. This disagreement proves all those theories to be illfounded, and the objection is thus disposed of. Here finishes the section of the remaining (theories) noncomprised (within the Veda).'
14. If it be said that from (Brahman) becoming an enjoyer, there follows non-distinction (of Brahman and the individual soul); we reply—it may be as in ordinary life.
The Sankhya here comes forward with a new objection. You maintain, he says, that the highest Brahman has the character either of a cause or an effect according as it has for its body sentient and non-sentient beings in either their subtle or gross state; and that this explains the difference in nature between the individual soul and Brahman. But such difference is not possible, since Brahman, if embodied, at once becomes an enjoying subject (just like the individual soul). For if, possessing a body, the Lord necessarily experiences all pain and pleasure due to embodiedness, no less than the individual soul does.-But we have, under I, 2, 8, refuted the view of the Lord's being liable to experiences of pleasure and pain - By no means ! There you have shown only that the Lord's abiding within the heart of a creature so as to constitute the object of its devotion does not imply fruition on his part of pleasure and pain. Now, however, you maintain that the Lord is embodied just like an individual soul, and the unavoidable inference from this is that, like that soul, he undergoes pleasurable and painful experiences. For we observe that embodied souls, although not capable of participating in the changing states of the body such as childhood, old age, &c., yet experience pleasures and pains caused by the normal or abnormal condition of the matter constituting the body. In agreement with this Scripture says, 'As long as he possesses a body there is for him no escape from pleasure and pain; but when he
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