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


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Page 1727
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II ADHYAYA, 2 PÂDA, 34.
519
beings constitutes the body of the Supreme Person, omniscient, omnipotent, and so on. And that the body and the person embodied and their respective attributes are of totally different nature (so that Brahman is not touched by the defects of his body), we have explained likewise.Moreover, as your six substances, soul, and so on, are not one substance and one paryâya, their being one substance, and so on, cannot be used to prove their being one and also not one, and so on.-And if it should be said that those six substances are such (viz. one and several, and so on), each owing to its own paryaya and its own nature, we remark that then you cannot avoid contradicting your own theory of everything being of an ambiguous nature. Things which stand to each other in the relation of mutual non-existence cannot after all be identical.-Hence the theory of the Gainas is not reasonable. Moreover it is liable to the same objections which we have above set forth as applying to all theories of atoms constituting the universal cause, without the guidance of a Lord.
33. And likewise non-entireness of the Self.
On your view there would likewise follow non-entireness of the Self. For your opinion is that souls abide in numberless places, each soul having the same size as the body. which it animates. When, therefore, the soul previously abiding in the body of an elephant or the like has to enter into a body of smaller size, e. g. that of an ant, it would follow that as the soul then occupies less space, it would not remain entire, but would become incomplete.-Let us then avoid this difficulty by assuming that the soul passes over into a different state-which process is called paryaya,which it may manage because it is capable of contraction and dilatation. To this the next Sûtra replies.
34. Nor also is there non-contradiction from paryaya; on account of change, and so on.
Nor is the difficulty to be evaded by the assumption of the soul assuming a different condition through contraction or dilatation. For this would imply that the soul is subject
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