YS শ্ৰীমদভগবদগীতা । ব্ৰহ্মা কিরূপে জ্ঞেয়-নির্বিশেষ নিরুপাধি (Transcendental) পরম ব্ৰহ্ম আমাদের জ্ঞেয় হয় না, তাহা বুঝিতে চেষ্টা করিয়াছি। তাহার সগুণ নি গুণ ভাব আমাদের ধারণা হইলে সেই সকল ভাবের অতীত সৰ্ব্ব ভাবের অতীত ভােব আমরা ইঙ্গিতে ‘নেতি নেতি’ দ্বারা নির্দেশ কবিতে পারি মাত্ৰ। তাছা অবাচ্য হইলেও এইরূপে নিৰ্দেশ্য
- r*F - ssusussuu. mma-mu----
(Then) it is further explained how Brahman created the universe ... . . . after he had created it he entered into it; after he had entercd into it, he was : 'The being and the beyond (sat and tyat) Expressible and inexpressible, Founded and foundationless, Consciousness and unconsciousness, Reality and unreality. As reality he became everything that existed: for this men call reality (tat sa tya m iitii a chakshate)'. A similar distinction is drawn as early as Brih. 2.3. II.,-"ir truth there are two forms of Brahman, that is to say :- "The formed and the unformed Thc 1nortal und the unmortal The abiding and the fleeting The being and the beyond. This passage...gives an impression of greater age...and develop the thought further by more clearly contrasting Brahman as thc beyond, inexpresible foundationless, un conscious, unrcal, with the universe as the being, expressible, founded, conscious, real. At the same time, this decides the question... whether the universe originated from the being or not-being, at which question the passage, Chhand. O.2. I glance:- 'Bcing only, my good sir, this was in the beginning, one only without a second: from this not-being being was born. Both h" my good sir, could this be so? How can being be born from no being 2 Being thereforc rather, my good sir, this was in the be
