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


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Page 1333
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I ADHYÂYA, I PÂDA, 1.
125
enable the devotee to reach him. The word "anrita' therefore denotes actions of a different kind, i.e. such as aim at worldly results and thus stand in the way of the soul reaching Brahman; in agreement with the passage they do not find that Brahma-world, for they are carried away by anrita' (Kh. Up. VIII, 3, 2). - Again, in the text .Then there was neither non-Being nor Being' (Ri. Samh. X, . 129, 1), the terms being' and 'non-being' denote intelligent and non-intelligent beings in their distributive state. What that text aims at stating is that intelligent and non-intelligent beings, which at the time of the origination of the world are called 'sat' and 'tyat' (Taitt. Up. II, 6), are, during the period of reabsorption, merged in the collective totality of non-intelligent matter which the text denotes by the term 'darkness' (Ri. Samh. X, 129, 3). There is thus no reference whatever to something ‘not definable either as being or non-being': the terms being' and 'nonbeing ' are applied to different modes of being at different times. That the term 'darkness' denotes the collective totality of non-intelligent matter appears from another scriptural passage, viz. 'The Non-evolved (avyaktam) is merged in the Imperishable (akshara), the Imperishable in darkness (tamas), darkness becomes one with the highest divinity::--True, the word 'darkness' denotes the subtle condition of primeval matter (prakriti), which forms the totality of non-intelligent things; but this very Prakriti is called Maya - in the text 'Know Prakriti to be Mâyâ,' and this proves it be something 'undefinable'!-Not so, we reply; we meet with no passages where the word Maya' denotes that which is undefinable !-But the word Maya' is synonymous with 'mithya,' i. e. falsehood, and hence denotes the Undefinable also !—This, too, we cannot admit; for the word 'Maya' does not in all places refer to what is false; we see it applied e.g. to such things as the weapons of Asuras and Rakshasas, which are not 'false' but real. 'Maya,' in such passages, really denotes that which produces various wonderful effects, and it is in this sense that Prakriti is called Mâyâ. This appears from the passage (Svet. Up. IV, 9) From that the “ mayin ” creates
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