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


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Page 1667
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II ADHYAYA, I PÂDA, 15.
459
and) designated as apart from Brahman whose body they form: Brahman is then in its so-called causal condition. At other times the body of Brahman is constituted by all sentient and non-sentient beings in their gross, manifest state, owing to which they admit of being thought and spoken of as having distinct names and forms: Brahman then is in its 'effected' state. The effect, i. e. the world, is thus seen to be non-different from the cause, i. e. the highest Brahman. And that in the effected as well as the causal state of Brahman's body as constituted by sentient and non-sentient beings, and of Brahman embodied therein, perfections and imperfections are distributed according to the difference of essential nature between Brahman and its body, as proved by hundreds of scriptural texts, we have shown above.
If
Those on the other hand who establish the non-difference of cause and effect, on the basis of the theory of the effect's non-reality, are unable to prove what they wish to prove; for the True and the False cannot possibly be one. these two were one, it would follow either that Brahman is false or that the world is real.-Those again who (like Bhaskara) hold the effect also to be real-the difference of the soul and Brahman being due to limiting conditions, while their non-difference is essential; and the difference as well as the non-difference of Brahman and matter being essential-enter into conflict with all those texts which declare that the soul and Brahman are distinct in so far as the soul is under the power of karman while Brahman is free from all evil, &c., and all those texts which teach that non-sentient matter undergoes changes while Brahman does not. For as, according to them, nothing exists but Brahman and the limiting adjuncts, Brahman-as being indivisible-must be undivided while entering into connexion with the upâdhis, and hence itself undergoes a change into inferior forms. And if they say that it is only the power (sakti), not Brahman itself, which undergoes a change; this also is of no avail since Brahman and its power are nondifferent.
Others again (Yâdavaprakâsa) hold that the general
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