Srimad Bhagavad Gita -Ramanujacharya 418

Srimad Bhagavad Gita -Ramanujacharya

Chapter-13 Prakṛti-Puruṣa-vivek Yogaḥ

Commentary Brahman is said to be neither existent nor non-existent. The terms 'existent' and 'nonexistent' cannot express the essential nature of the ātman because the ātman [in its essential nature] is free from both the states of effect and cause. However, it is said to be existent when it is embodied in the forms of gods, humans and animals etc. In the latent stage it cannot possess names and forms and is therefore said to be 'non-existent'. . The appearance of the ātman in the states of cause and effect occurs due to the obscuring of consciousness by Avidya or ignorance in the form of Karma. It is not an expression of its real nature. So then, the terms 'being' and 'non-being' do not describe the true nature of the ātman. If it is argued [by the Advaitins] that the passage — 'In the beginning, verily, this (Brahman) was non-existence' , is describing the Supreme Brahman in the state of cause — even then, it can be pointed out that the Supreme Brahman in its causal condition is still accompanied by the sentient and insentient entities in a subtle [latent] state as its corporeal manifestation — but undifferentiated by names and forms! In this way the description is still valid. According to the same principle therefore, the nature of Kṣetra (body) and Kṣetrajña (individual Self) in the state of cause can also be expressed by the term 'non-being'. But this condition of the individual Self has occurred due to Karma — in its original immaculate state the Self cannot be signified by the terms 'being' and ‘non-being'.