ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते | अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ||१३.१३|| जो ज्ञेय (पूर्वोक्त ज्ञानसे जानने-योग्य) है, उस (परमात्मतत्त्व) को मैं अच्छी तरह से कहूँगा, जिसको जानकर (मनुष्य) अमरताका अनुभव कर लेता है । (वह ज्ञेय-तत्त्व) अनादिवाला (और) परम ब्रह्म है । उसको न सत् कहा जा सकता है (और) न असत् ही (कहा जा सकता है) । (१३.१३) I will declare that which has to be “known” knowing which one attains to Immortality – the beginningless Supreme Brahman, called neither being nor non-being. (13.13) After explaining the various secondary pr auxiliary steps-in-aid for “Knowledge”, the Lord promises that He will explain “What is to be known”. Mortality is the destiny of matter. Identifying with the finite, the Immortal Spirit Itself is conditioned by matter and suffers the delusory sense of finitude and mortality. To rediscover the Spiritual Nature in itself and to live that glory is to end the fearful concept and experience of death. This is the goal, for accomplishing which, our inner-equipments of meditation are to be properly tuned up by the disciplines earlier described. A beginning can be conceived and calculated only with reference to what is the substratum of all, which substratum must be existent even before Time. Thus, the Supreme is always considered as “beginningless”. From the Supreme, even Time is born. The SUPREME CONSCIOUSNESS, which is the “illuminator” of all experiences and which exists transcending all realms of experiences, cannot be caught within the web of our perceptions. Since it cannot be perceived, felt or thought of, It is not said to be existent (Sat). Nor can Truth be defined as non-existent, such as the sky-flower or man’s tail, for It manifests as the world. Therefore, Truth can be defined only as “neither Sat nor Asat”. The Supreme Brahman cannot be characterized either positively or negatively. Now, Q. Why is Brahman, neither “Sat” nor “Asat”?
Posted on: Tue, 07 Oct 2014 09:10:30 +0000
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