12. jneyam yat tat pravaksyam
yaj jnatva 'mrtam atnute
anadimat param brahma
na sat tan na 'sad ucyate
(12) I will describe that which is to be known and by knowing which life eternal is gained. It is the Supreme Brahman who is beginningless and who is said to be neither existent nor non-existent anaddmat param: beginningless supreme. S. anadi matparam: beginningless, ruled by Me. R. It is eternal, lifted above all empirical oppositions of existence and non-existence, beginning and end, and if we realize It, birth and death happen to be mere outward events which do not touch the eternity of the self.
nayam atma pravacanena labhyo, na medhaya, na bahuna .srutena. Katha Up., II, 22; Mundaka Up., III, 2-3.
13. sarvatahPampadam tat
sarvatoksi siromukham
sarvatahsrutamal loke
sarvam avrtya tisthati
(13) With his hands and feet everywhere, with eyes, heads and faces on all sides, with ears on all sides, He dwells in the world, enveloping all.
As the one subject of all objects of experience, He is said to envelop all and have hands and feet, ears and eyes everywhere. Without the seeing Light, there is no experience at all. As the Supreme has the two aspects, the one of transcendence and detachment and the other of immanence in each particular union with the not-self, It is described in a series of paradoxes He is without and within, unmoving and moving, far away and near, undivided and yet divided. M.B. says that when the self is associated with the modes of nature, it is called ksetrajna ; when it is released from these it is called the paramatrnan or the Supreme Self[1]
14 sarvendriyagunabhasam
sarvend riyavivarji tam
asaktai sarvabhrc cat
'va nirgunam gunabhokty ca
(14) He appears to have the qualities of all the senses and yet is without (any of) the senses, unattached and yet sup-porting all, free from the gunas (dispositions of prakrti) and yet enjoying them. This verse makes out that the Supreme is the mutable and the immutable, the all and the one. He sees all but not with the physical eye, He hears all but not with the physical ear, He knows all but not with the limited mind Cp. 'Svetasvatara Up , III, 19, "He sees without the eye, He hears without the ear." The immensity of the Supreme is brought out by the attribution of qualities (adhyaropa) and denial (apavada)
15. bahri antas ca bhutanam acaram caram eva ca
suksmatvat tad avijneyam
dudurastham cã ' ntike ca tat
(15) He is without and within all beings He is unmoving as also moving. He is too subtle to be known. He is far away and yet is He near
