Krishna states that “the Supreme Brahman is beginning-less and is said to be neither existent nor non-existent.” Interpreters of this statement show that this is the crux of the Nirguna and Saguna aspects of the Supreme Brahman, pointed out Swami Gautamananda in a discourse. The former aspect is of transcendence and detachment and the latter is of immanence when in association with the created universe.
When the Nirguna Brahman pervades creation and is responsible for its evolution and maintenance absolutely, it is known as the Saguna Brahman. Brahman is eternal and above all empirical dualities of existence and non-existence, beginning or end, etc. Krishna teaches that once the individual atma realises the essence of the Supreme Brahman and of its unique relationship with Brahman, birth and death will be viewed as mere outward events which do not affect the eternal quality of the self. The individual atma’s association with the created world is because of birth. All forms of existence and all forces of the external world are present in every being.
Matter, life, mind, intellect and self-consciousness are blended in a unique manner in the human being. He is endowed with the ability to view his association with these in personal terms and also holistically.
The wonder is that though there is a common single pattern to life in creation, each being is also unique and no individual is quite like another. The ego-sense distinguishes each human personality. When the ego-sense identifies with the non-self or the body and the senses, it makes a false choice. Through realisation the self can grapple with its true nature and be freed from the bonds of samsara.
