ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते | अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते
jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute . anādi matparaṃ brahma na sattannāsaducyate
அறியப்பட வேண்டியதை நான் உனக்குச் சொல்கிறேன், அதை அறிந்தால் ஒருவன் அமரத்துவம் அடைகிறான். ஆதியற்ற பரம்பொருள் பிரம்மம், அது 'இருப்பு' என்றும் 'இன்மை' என்றும் கூறப்படுவதில்லை.
I shall speak of that which is to be known, by realizing which one attains Immortality. The supreme Brahman is without any beginning. That is called neither being nor non-being.
அறியப்பட வேண்டிய பரம்பொருளைப் பற்றி பகவான் இங்கு விளக்குகிறார். அது ஆதியற்றது, மேலும் அது 'உள்ளது' என்றோ 'இல்லை' என்றோ வரையறுக்க முடியாதது, ஏனெனில் அது புலன்களுக்கும் மனதிற்கும் அப்பாற்பட்டது.
The Lord praises that which ought to be known (Para Brahman) in order to create in Arjuna (or any hearer) an intense desire to know It.Brahman cannot be expressed in words like being or nonbeing? because Brahman does not belong to any class or genus like a Brahmana? cow or horse. It has no ality like whiteness? blackness? etc. It has no relation or connection with anything else? because It is one without a second. It is no object of any sense. It is beyond the reach of the mind and the senses. It is actionless. It is the great transcendental and unmanifested Absolute. It is always the witnessing subject in all objects.The Vedas emphatically declare that Brahman is without attributes? activity? attachment or parts.In chapter IX. 19 it was stated that He is the being and also the nonbeing. It is now stated that He is neither being nor nonbeing. This would seem to the readers to be a contradiction in terms but it is not so. Though the manifest (perishable) and the unmanifest (imperishable) universe are both forms of Brahman? He is beyond both these. (Cf.VII.2XV.16?17and18)