Ishavasya Upanishad (4)

अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् ।तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ॥४॥

[That non—dual Atman, though never stirring, is swifter than the mind. The senses cannot reach It, for It moves ever in front. Though standing still, It overtakes others who are running. Because of Atman, Vayu, the World Soul apportions the activities of all.] 

(The one self never moves,yet is too swift for the mind which moves more than the speed of air, even more speedy than the light.
The senses cannot reach it,yet lt is ever beyond their grasp.remaining still, it outstrips all activity,yet in it rests the breath of all that moves.it moves, yet moves not. We are the vessel - the pot - and the pot moves in the illusion that the conciousness is moving with it . How the space which is in and out of the pot could be moved !!

Aadi Sankaracarya says Brahman is 'Satyam-Gnanam-Anantham'
"Satyam Gyanamanantam Brahma"

(1) Satyam : that which does not change the nature that is ascertained to be its own is 'satya' ..So, the word, ‘satyam’ distinguishes Brahman from mutable things. 
(2) The word, ‘jnana’ means consciousness.it itself negates the idea of the agent of knowing.If It is the agent of knowing, It becomes changeful and so cannot be 'satya'.
(3) That indeed is 'Anantha' (infinite) which is not limited by anything. ’The Infinite is that where one does not know anything else’.
If It has such distinctive attributes as becoming the agent of knowing, It cannot logically be pure existence. 

Everything is 'Concequent occurrence' in a cosmical setup.This system, which is physio-socio-cosmological, can be understood only on the acceptance of a living principle pervading all things, a life that is indwelling the parts, which look like physical entities. We human do hav the highest amount or unit of prana among all the organism and do hav the possibility to increase the life energy upto its double. When we feel joy,even his joy of the feeling that one is alive does not come from any part of the physiological system. This is an instance of the presence of an unknown content operating beneath and behind visible particulars, which are otherwise physical in their nature. Joy is , in one-conciousness , we call it Brahman ♡ )

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Bramh ko humlog janneki seema me bandh nahi sakte. Hamari ye sharir, ye mann, bhavnayen, buddhi brahm ko bayan nahi kar sakta. Drig-drishya viveke, panchkosha viveka, har shastra us anantha satya ke bareme hai jo gnan ki shrot hai per gyan nahi. Isilie shankaracharya brahma ke bareme tin sabdh diye jo judkar suddh-bodhse unka abhasmatra paya ja sakta hai. ''Satya-gyana evam ananta" jo satya hai wohi gnan hain or wohi anant.

Yadi gyani hi 'woh' hote - to gyan ki prakriya ki paridhi me aate per woh us daireme nahi aate. Or ananta bhi wohi jinme dusra koi dusra kuch nahi janta. Finite ki koibhi mandand se infinity ka parimaap kaise ho sakta hai !! Or Jo srist hi nahi hue - anadi hai - unko nast bhi nahi kia ja sakta. To unka seemakal bhi nahi. Unhe kaise kaal *samay* ke daireme rakhenge ?

Jaise kalash ko idhar udhar kar sakte hain, per usme or uske bahrme jo khaali jagah hai woh to chalkebhi nahi chalta. To ye illusion matra hai ke main kalsa ko uske andar ki space samet chalfir raha hai. Woisehi ye bhram hi hai ke hamare sharir chetne ko khudme lekr chetnasamet chal rahe hain. Sirf sharir chalti hai - chetna sthir hai.

Ye anand ki aadhar hamare manastattvik adhar nahi. Hum jeevet hai ye chotisi anand ka ehsaas bhi chetna me hai. Manastattvik gyan anand nahi. Anand kuch aaisa hai jo hum samaj nahi sakte. Anand us ek-chetna, suddh vivek me se aati hai. Hamare buddhi se paare ki chetna se. Us chaitanya se khudko jodtehi hum bhi us chaitanya ki poornima me poornata me samil ho jaate hain.

Samaj nahi sakte bata nahi sakte buddhi se pakr nahi sakte firbhi Brahman humse alag kahan !!

!! Namo brahmaane !!