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


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Page 1747
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II ADHYAYA, 3 PÂDA, 17.
539
other-must be viewed as created in that order. The text therefore in no way confirms the direct origination of everything from Brahman. To this the Sûtra replies, 'Not so, on account of non-difference.' The first words of the text 'from him is born' connect themselves equally with breath, and knowledge, and mind, and the series of elements beginning with ether; and the meaning of the whole therefore is to declare that all the entities spring directly from Brahman, not to teach the order of succession in which they are produced. It moreover cannot have the purport of teaching a certain order of succession, because the order stated contradicts the order established by other scriptural passages; such as the one beginning' the earth is merged in water,' and ending 'darkness becomes one.' We hence hold to the conclusion that all effects originate from Brahman only, in so far as embodied in the Unevolved, and so on, and that the terms 'fire' and so on denote Brahman, which is the Self of all those substances.-But to interpret all these words as denoting Brahman is to set aside their special denotative power as established by etymology!— To this objection the next Sûtra replies.
17. But that which abides in the things movable and immovable, i. e. the terms denoting those things, are non-secondary (i. e. of primary denotative power, viz. with regard to Brahman); since (their denotative power) is effected by the being of that (i.e. Brahman).
The 'but' sets aside the objection raised. (The prima facie view here is as follows.) As Brahman, which has all things for its modes, is not the object of Perception and the other means of knowledge which give rise to the apprehension of the things only which are Brahman's modes, and as hence, previously to the study of the Vedanta-texts, the idea of that to which the modes belong (i. e. of Brahman) does not arise, and as the knowledge of all words finally denoting Brahman depends on the existence of the idea of that to which the modes belong (i. e. Brahman); all the
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