ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते | अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते
jñeyaṃ yattatpravakṣyāmi yajjñātvāmṛtamaśnute . anādi matparaṃ brahma na sattannāsaducyate
我将宣说那应被知晓的，认知它，即可获得不朽（Amrita，阿姆利塔）。至高无上的“梵”（Brahman，布拉曼）是无始的。它既不被称为“存在”（Sat，萨特），也不被称为“非存在”（Asat，阿萨特）。
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.
主赞美那应被知晓的（至高梵，Para Brahman），以激起阿周那（Arjuna，或任何听者）了解它的强烈愿望。“梵”无法用“存在”或“非存在”之类的词语来表达，因为它不属于任何类别或种类，如同婆罗门、牛或马。它没有白、黑等属性。它与任何他物都没有关系或联系，因为它独一无二。它不是任何感官的对象，超越了心智和感官的范围。它是无为的，是伟大的超验且未显现的绝对。它始终是所有对象中的见证主体。吠陀（Vedas）明确宣称“梵”无属性、无活动、无执著、无部分。在第九章第19节中曾指出，祂既是存在，也是非存在。现在又指出，祂既非存在亦非非存在。这对于读者而言似乎是自相矛盾，但实则不然。尽管显现的（可朽坏的）和未显现的（不可朽坏的）宇宙都是“梵”的形式，但祂超越了这两者。
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)