1 Gita Sloka Every Day - Chapter 13 - Kshetra Kshetrajna Yoga - Sloka 12

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

Brahman Defined - 12

1 Gita Sloka  Every Day - Chapter 13 - Kshetra Kshetrajna Yoga - Sloka 12

Vibheeshana awaiting Saranagathi

Jneyaym yat tat pravashyami yat jyatva amrutam ashnute I

Anadi mat param brahma na sat tat na asat uchyate II sloka 12

ज्ञेयं यत् तत् प्रवष्यामि यत् ज्यात्वा अमृतं आश्नुते I 

अनादि मत परम् ब्रह्म न सत् तत् न असत उच्यते II श्लोक 12

I shall describe that which has to be known, knowing which  one attains to immortality. Beginningless is the Supreme Brahman. It is said to be neither 'sat' or being nor 'asat' or non-being.

Indeed there is no origin for the individual self (Brahman) and for the same reason it is endless and beginningless. The shruti also declares, "the wise one is neither born nor dies" (Ka. Up 2.18). 'Matpara' means having me for the highest. It has been told, "Know that which is other than this (lower nature) which is the life-principle, to be the highest creation of mine." (7.5) By virtue of being the body of the Lord, the nature of the self finds joy in being completely subsidiary to Him. 

That which is conjoined to the quality of infinite dimension or extensiveness can be designated as Brahman. It is different from  and not circumscribable by the body. The meaning is, it is the principle which apprehends the kshetra. Shruti also declares, "He (the individual self) partakes of infinity (Sve. Up., 5.9) By its karma it is circumscribed. It assumes its infinite nature only when it is freed from the bonds of karma. The lord says, I am the ground of the Brahman, who is immutable and immortal. having attained the state of the Brahman, tranquil, he neither grieves nor craves; regarding all beings aliike, he attains supreme devotion to Me. 

It is said to be neither being nor non-being. The term being and non being cannot signify the nature of the self as it is neither cause nor effect. The self's conditions as effect and casue have arisen on account of veiling by Avidya or ignorance in the form of karma. It is not an expression of its real nature. so the terms being and non-being do not signify the nature of the self. This condition of the individual self has arisen due to karma and such a description as being or non-being are applicable to the self only in the state of bondage. Its pure form cannot be signified by these terms.