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


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Page 1771
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II ADHYAYA, 3 PÂDA, 45.
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the individual soul (giva) in the world of life' (Bha. Gî. XV, 7).-For this reason also the soul must be held to be a part of Brahman.
But if the soul is a part of Brahman, all the imperfections of the soul are Brahman's also !—To this objection the next Satra replies.
45. But as in the case of light and so on. Not so is the highest.
The 'but' discards the objection.— Like light and so on.' The individual soul is a part of the highest Self; as the light issuing from a luminous thing such as fire or the sun is a part of that body; or as the generic characteristics of a cow or horse, and the white or black colour of things so coloured, are attributes and hence parts of the things in which those attributes inhere; or as the body is a part of an embodied being. For by a part we understand that which constitutes one place (desa) of some thing, and hence a distinguishing attribute (viseshana) is a part of the thing distinguished by that attribute. Hence those analysing a thing of that kind discriminate between the distinguishing element or part of it, and the distinguished element or part. Now although the distinguishing attribute and the thing distinguished thereby stand to each other in the relation of part and whole, yet we observe them to differ in essential character. Hence there is no contradiction between the individual and the highest Self-the former of which is a viseshana of the latter-standing to each other in the relation of part and whole, and their being at the same time of essentially different nature. This the Satra declares not so is the highest,' i.e. the highest Self is not of the same nature as the individual soul. For as the luminous body is of a nature different from that of its light, thus the highest Self differs from the individual soul which is a part of it. It is this difference of character—due to the individual soul being the distinguishing element and the highest Self being the substance distinguished thereby-to which all those texts refer which declare difference. Those texts, on the other hand, which declare non-difference are
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