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Chapter 12
Appendix:- God has been called 'Jdeya' because He is to be known, he should be known and He can be known. In fact He is not to be known with the help of Prakrti bacause Prakrti can't have an access to Him as He transcends Prakrti. But He can be known by the Self.
Prakrti (matter) and Purusa (the Self)—both have been called eternal (Gita 13/19); therefore being the master of the two, God has been called here 'anadimat'.[1] In the fourth and fifth verses of the seventh chapter the Lord, having stated the 'apara prakrti' as 'itlyam me' and 'para prakrti' (soul) as 'me param', has mentioned that both are dependent upon Him; therefore the master of the two is only God.
In the Upanisad it is mentioned-
ksarmit pradhanamamrtaksararit harsh ksaratmanavtsate deva ekah (dverasvarara. 1/10)
Prakrti is perishable (kaleidoscopic) and its enjoyer, Purusa (the soul), is immortal, imperishable (unchangeable). God keeps these two (prakrti and purusa) under His control.
In the Gita entire-God has been described in three ways
- God is real (existent) and also unreal (nonexistent)—'sadasaccaham' (9/19).
- God is real, also unreal and is also beyond the two—'sadasattatparadt yat' (11/37).
- God is neither real nor unreal—'na sattannasaducyate' (13/12).
It means that in fact there is nothing else besides God. He is totally beyond the access of mind, intellect and speech, so He cannot be described but He can be attained.
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