Verse 13
Jneyam yattat pravakshyaami
Yajjnaatwaa’mritamashnute;
Anaadimatparam brahma
Na sattannaasaduchyate.
I will declare that which has to be known, knowing which one attains to immortality, the beginning less supreme Brahman, called neither being nor non-being.
Lord says, “I shall now tell you what Truth is. That Supreme Brahman is the Ultimate Truth, after knowing which there is attainment of immortality.”
Anādimat paraṁ brahma: It has no beginning and no end. It cannot be designated as either existing or as not existing.
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 "beginning less". 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 --- It being the very Perceiving-Principle in all equipment.
It cannot be called existing because whenever we think of any existing thing, we want to see it with our eyes or consider it as some object of some sense organ.
As it is not the object of any sense organ, we do not consider it to be existing; but neither is it non-existing—because, ultimately, it is the only existence.
Verse 14
Sarvatah paanipaadam tat
Sarvato’kshishiromukham;
Sarvatah shrutimalloke
Sarvamaavritya tishthati.
With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all.
Sarvatah paanipaadam: It is spreading itself everywhere. Everywhere we can find the hands of that Being and feet of that Being.
Sarvato’kṣiśiromukham: Everywhere are the eyes of that Being, everywhere are the heads of that Being, and everywhere are the faces of that Being.
Sarvataḥśrutimal loke: Everywhere are the ears of that Being.
Sarvam āvṛtya tiṣṭhati: It envelops all things.
Chandhogya Upanishad III.XIV.I states: “Everything is nothing but the Brahman”
The creation manifests through the inconceivable potency and incomprehensible power of the Supreme Lord as confirmed in the Svetavastara Upanishad VI.VIII which states:
“The Supreme Lords transcendental power is unlimited and manifold and His knowledge, strength and action are inherent within Himself.
The Supreme Lord who manifesting in all jivas or embodied beings has head, faces, eyes, ears, hands and feet everywhere is pervading everything in creation and is the basis of all activity as these selfsame organs of perception and locomotion belong to all beings.”
Dear All,
For an intellectual thinker (real evolvement begins when one keeps aside his intellect and contemplates on the essence of vedanta, as it is given in the Srutis, as it is explained by his Guru), a doubt may arise.
“If Brahman envelops the entire creation, then there are 2 entities, one is Brahman and another is this creation. This duality goes against the non-dual philosophy of Advaita Vedanta”!!!
Answer to clear this doubt
“Brahman and creation are not 2 separate entities. At absolute state and stand point, only Brahman exists and there is no creation.
However, when maya is added to the absolute state, then, the creation apparently exists but it is only all maya, like the famous example of Rope and snake or Post and Ghost.
Once a jiva transcends his ignorance and experiences and realizes Brahman at absolute state, then, for that jiva turned Jivanmukhta, there is no relevance of this creation, through he walks, moves and exists in the creation.
Till one is over indulgent in creation and its objects, then creation seems to be real and existing.
When one merges with God, then even in the apparent creation, he experiences only God. So, for him, there is no separate Brahman pervading and enveloping a separate creation.
ALL IS ONLY THAT (BRAHMAN).
Love.
