Astîti çâçvatagrâho, nâstîtyucchedadarçanam:
Tasmâdastitvanâstitve nâçriyeta vicaksanah
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Astîti nâstîti ubhe ‘pi antâ
Çuddhî açuddhîti ime ‘pi antâ;
Tasmâdubhe anta vivarjayitvâ
Madhye ‘pi syânam na karoti paṇditah.
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[46] This is the famous phrase in the Brhadaranyaka Upanisad occurring in several places (II, 3, 6; III, 9, 26; IV, 2, 4; IV, 4, 22; IV, 5, 5). The Atman or Brahman, it says, “is to be described by No, No! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. Him (who knows), these two do not overcome, whether he says that for some reason he has done evil, or for some reason he has done good—he overcomes both, and neither what he has done, nor what he has omitted to do, affects him.” ([return])
[47] The Awakening of Faith, p. 59. Cf. this with the utterances of Dionysius the Areopagite, as quoted by Prof. W. James in his Varieties of Religious Experience, pp. 416-417: “The cause of all things is neither soul nor intellect; nor has it imagination, opinion, or reason, or intelligence; nor is it spoken or thought. It is neither number, nor order, nor magnitude, nor littleness, nor equality, nor inequality, nor similarity, nor dissimilarity. It neither stands, nor moves, nor rests.... It is neither essence, nor eternity, nor time. Even intellectual contact does not belong to it. It is neither science nor truth. It is not even royalty nor wisdom; not one; not unity; not divinity or goodness; nor even spirit as we know it.”.... ad libitum. ([return])
Anirodham anutpâdam anucchedam açâçvatam,
Anekârtham anânârtham anâgamam anirgamam.
(Mâdhyamika Çâstra, first stanza.)