129. Akaashaabhaavaat khyaatarupaabhaavaat nohyam.
Translation: In the beginning, the space did not exist and God cannot be any known form of inert energy existing in the beginning. God is totally unimaginable.
Explanation: If you say that God is also the primordial energy, which is the entity to do the special work or awareness, it is ruled out, because before the creation of space the inert energy did not exist. Hence, the only possibility of the entity to do the special work or awareness must be the unimaginable God and not the imaginable inert energy. However, if you argue that such God is also unimaginable form of inert energy, your argument has no validity because all forms of inert energy are known in the world. All the known forms of inert energy like matter etc., are available in the world as introduced in the chain of creation in sequence. Then you have to say that God must be some unknown form of inert energy. Such assumption is meaningless because in such case God becomes totally unimaginable.
130. Naadyabhaave tasyaa api nohyamubhayatah.
Translation: In the absence of nervous system, the inert energy can also be done away, since the unimaginable God can function without both.
Explanation: Assuming that God is some unknown form of inert energy, even then, you cannot achieve success in establishing awareness because of the absence of solid state nervous system. Once the unimaginable component is introduced to do away the nervous system, the inert energy also can be done away. The unimaginable God can do the process of awareness without the requirement of inert energy as well as the nervous system.
131. Anuhyataa na swarupam tasyaabhaavaat.
Translation: The unimaginable nature is not the characteristic of God since it disappears in the case of God.
Explanation: The characteristic of any item exists for all the observers as well as for itself. Your form, the characteristic of yourself, does not change whether it is observed by others or yourself. God is unimaginable to all of us. If you say that the unimaginable nature is the characteristic of God, it should remain constant for all of us and God also. It means, God must become unimaginable not only to all of us but also to God Himself. But, it is not so. Veda says that God is understood by Himself (Brahma vit Brahmaiva…). This means that God is imaginable to Himself. If the unimaginable nature is a characteristic of God, God must be unimaginable to Himself as He is unimaginable to others. But, that is not so. Therefore the unimaginable nature of God is not a characteristic of God.
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