बहिरन्तश्च भूतानामचरं चरमेव च |
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ||१३-१६||
bahirantaśca bhūtānāmacaraṃ carameva ca . sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat ||13-16||
13.16 Without and within (all) beings the unmoving and also the moving; because of Its subtlety, unknowable; and near and far away is That.
13.16 बहिः without? अन्तः within? च and? भूतानाम् of (all) beings? अचरम् the unmoving? चरम् the moving? एव also? च and? सूक्ष्मत्वात् because of Its subtlety? तत् That? अविज्ञेयम् unknowable? दूरस्थम् is far? च and? अन्तिके near? च and? तत् That.Commentary Brahman is subtle like the ether. It is incomprehensible to the unillumined on account of Its extreme subtlety. It is unknowable to the man who is not endowed with the four means of salvation.Brahman is known or realised by the wise. It is rea
Non-dualism. The individual self and Brahman are one. The world is appearance (maya). Liberation through knowledge.
13.16 Existing, bahih, outside- the word bahih is used with reference to the body including the skin, which is misconceived through ignorance to be the Self, and which is itself taken as the boundary. Similarly, the word antah, inside, is used with reference to the indwelling Self, making the body itself as the boundary. When 'outside' and 'inside' are used, there may arise the contingency of the nonexistence of That in the middle. Hence this is said: acaram caram eva ca, moving as well as not moving-even that which appears as the body, moving or not moving, is nothing but the Knowable, in the same way as the appearance of a snake on a rope (is nothing but the rope). In all empirical things, moving as also non-moving, be the Knowable, why should It not be known by all as such? In answer it is said: It is true that It shines through everything; still it is subtle like space. Therefore, although It is the Knowable, tat, It; is avijneyam, incomprehensible to the ignorant people; suksmatvat, due to Its intrinsic subtleness. But to the enlightened It is ever known from the valid means of knowledge such as (the texts), 'All this is verily the Self' (Ch. 7.25.2), 'Brahman alone is all this' (Nr. Ut.7), etc. It is durastham, far away, since, to the unenlightened, It is unattainable even in millions of years. And tat, That; is antike, near, since It is the Self of the enlightened.
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13.16 Existing outside and inside all beings; moving as well as non-moving, It is incomprehensible due to subtleness. So also, It is far away, and yet near.
This interpretation draws on the Advaita tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
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