Satapatha Bramhana Part 05

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

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Page 1676
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468
VEDÂNTA-SOTRAS..
Brahman is conscious of the pains of the soul-which is non-different from Brahman-as its own pains; and from this there necessarily follows an imperfection, viz. that Brahman does not create what is beneficial and does create what is non-beneficial to itself. If, again, it be said that the difference of the soul and Brahman is due to Nescience on the part of both, and that the texts declaring difference refer to difference of this kind, the assumption of Nescience belonging to the soul leads us to the very alternatives just stated and to their respective results. Should the agñana, on the other hand, belong to Brahman, we point out that Brahman, whose essential nature is self-illuminedness, cannot possibly be conscious of agñana and the creation of the world effected by it. And if it be said that the light of Brahman is obscured by agñana, we point to all the difficulties, previously set forth, which follow from this hypothesis—to obscure light means to make it cease, and to make cease the light of Brahman, of whom light is the essential nature, means no less than to destroy Brahman itself. The view of Brahman being the cause of the world thus shows itself to be untenable.—This primâ facie view the next Sutra refutes.
22. But (Brahman is) additional, on account of the declaration of difference.
The word 'but' sets aside the prima facie view. To the individual soul capable of connexion with the various kinds of pain there is additional, i.e. from it there is different, Brahman.-On what ground ?-Owing to the declaration of difference.' For Brahman is spoken of as different from the soul in the following texts :- He who dwells in the Self and within the Self, whom the Self does not know, of whom the Self is the body, who rules the Self within, he is thy Self, the ruler within, the immortal' (Bri. Up. III, 7, 22); Knowing as separate the Self and the Mover, blessed by him he gains Immortality'(Svet. Up. I, 6); He is the cause, the Lord of the lords of the organs' (i.e. the individual souls) (Svet. Up. VI, 9); 'One of them eats the sweet fruit; without eating the other looks on' (Svet. Up.
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