The Moksha Gita : Swami Sivananda // Commentary :Chapter 2 -3. Swami Krishnananda.

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Sunday, January 29, 2023. 08:00.

The Moksha Gita : Swami Sivananda

Commentary  :  Chapter 2: The Nature of Brahman -3. Swami Krishnananda.

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5. Some indescribable supreme principle which is imperishable, unborn, undecaying, fearless, motionless, one without a second, ancient and infinite, that thing alone exists.

The Supreme Brahman is indescribable because description always catches parts and can never include the whole in its judgments. When Brahman is said to be like "this", there is an automatic exclusion of the "not-this" aspect or the "that" aspect of Brahman. Words are too limited and the mind is too incapable to adequately picture the eternal nature of Brahman. Even "Sat-Chid-Ananda" is only a provisional description and is only an intellectual prop. The exact nature of the Reality can only be experienced as such and can never be given expression to.

The State of Infinity is imperishable, for change or death is possible only where heterogeneity or difference of nature prevails. The Mass of Being in itself cannot change for there is nothing which Being is not. Hence change is impossible in Eternity and therefore death is negated in such a state of homogeneity. Birth and decay are again the natures of spatial beings who find things and principles which are cut off from themselves. The infinite Brahman is inclusive of even space within Itself and hence we cannot attribute to it spatiality and consequently, birth and decay are denied in Brahman.

It is fearless and motionless, for fear exists only where there is dual existence, and motion is possible where space lies beyond the changing subject. One cannot be afraid of himself. Fear comes only from a second entity and Brahman is secondless and so fearless. It is an eternal Statis, for motion and activity are not intelligible in the Infinite Being.

It is one without a second, for a second entity limits absoluteness and moreover a second existence is the effect of the interference of space. When space is denied, duality also is denied. That Ancient One, the infinite, alone exists. Nothing else is. It is older than the oldest for "Being" never is not. It is infinite, because finitude is non-eternal. It alone exists, for Being presupposes all other existences.

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6. What is neither short nor long, neither that much nor this much, neither black nor white, neither stout nor thin, neither good nor bad, that should be understood as Brahman.

Shortness and length, quality and colour, quantity and size are not attributable to Brahman which is Indivisible and Absolute. Such attributes are the conceptual limitations superimposed on the Reality by the imaginative individual consciousness. The conception of any sort of quality is possible when there is a cogniser and the cognised. Being itself cannot cognise qualities and relations, for such relations are connected with individualised centres which exist as independent entities. The Immortal Being which is relationless and is inclusive of the fullness of existence is itself the bosom of all possibilities and so cannot itself be involved in such self-limiting adjuncts.

It is neither good nor bad for Brahman is mere Experience which is perpetual. An experience is good or bad in relation to the condition of the mental being of the individual and it is therefore possible that the same thing may be both good and bad to different individuals, at different times and places and in different psychic conditions. The nature of the objectifying desire determines the quality of an object and hence Brahman which is Absolute Experience and which is untouched by individual likes and dislikes cannot be classed as either good or bad. Existence is qualityless and Brahman is Existence itself. It is the super-mental transcendental Living in the height of Freedom, where relative qualities are mere phantoms unworthy of notice. Brahman is Akhanda, Paripoorna, Adwitiya, Nitya, Achala and Amrita. Nothing can be compared to it. It is matchless, One without a second.

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To be continued


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