B.G 12.03 and 04
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते। सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥३॥
सन्नियम्येंद्रियग्रामं सर्वत्र समबुद्धयः। ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥४॥
But those who worship the Prakrti who is imperishable, indescribable, unmanifest, all-pervading, inconceivable, fixed in the vault of space, immovable, and constant; having restrained all senses, being equal-minded everywhere, and engaged in the welfare of all beings — they attain Me alone.
Gīta Bhāshya 12.03 and 04
Various testimonials are provided to substantiate how Prakrti is referred to by following words in ancient Vedic texts: 'akṣaram' i.e. the imperishable, 'anirdeśyam', i.e. indescribable, 'avyaktam', i.e. unmanifest, 'sarvatragam', i.e. all-pervading, 'acintyam', i.e. inconceivable, 'kūṭastham', i.e. fixed in the vault of space, 'acalam', i.e. immovable, and 'dhruvam', i.e. constant.
भवन्तु त्वदुपासका एव उत्तमाः। इतरेषां तु किं फलं इत्यत आह - ये तु इत्यादिना।
Let your worshippers alone be the best. But what is the fruit for others? To this, He replies beginning with “ye tu.”
अनिर्देश्यत्वं च उक्तं भागवते मायायाः-
The indescribable nature of māyā is also stated in the Bhāgavata.
"अप्रतर्क्यादनिर्देश्यादिति केष्वपि निश्चयः॥"
“It is concluded by some that it is unreasoned and indescribable.”
इति।
-stated thus.
ईश्वरस्तु दैवशब्देन उक्तः "दैवमन्येऽपरे" इत्यत्र। उक्तं च सामवेदे काषायणश्रुतौ "नासदासीन्नोसदासीत्तदानीं " इति।
Indeed, the Lord is referred to by the word "daiva" in the phrase "some others call it fate". And it is stated in the Sāmaveda, in the Kāṣāyaṇa recitation: "Then there was neither non-being nor being".
"न महाभूतं नोपभूतं तदासीत्॥"
“Then there was neither great element nor anything experienced.”
इत्यारभ्य
Beginning thus,
"तम आसीत् तमसा गूह्ळमग्रे"
“There was darkness, concealed by darkness in the beginning.”
इति।
- stated thus.
"तमो ह्यव्यक्तमजरमनिर्देश्यमेषा ह्येव प्रकृतिः"
“This darkness is indeed the unmanifest, undecaying, indescribable — this itself is Prakrti.”
इति।
- stated thus.
सर्वगाचिन्त्यादिलक्षणा हि सा। तथाहि मोक्षधर्मे-
She is indeed described as all-pervading, inconceivable, and so on. Thus it is said in the Mokṣa-dharma—
"नारायणगुणाश्रयादजरादतींद्रियाद् अग्राह्यादसम्भवतः। असत्यादहिंस्राल्ललामात् द्वितीयप्रवृत्ति विशेषाद्। अवैरादक्षयादमरादक्षरादमूर्तितः। सर्वस्याः सर्वकर्तुः शाश्वततमसः॥"
"From being the support of Nārāyaṇa’s qualities, undecaying, beyond the senses, imperceptible, unborn, unreal, non-violent, beautiful, distinct from secondary tendency, non-hostile, imperishable, immortal, undecaying, formless — she belongs to the all, the doer of all, of eternal darkness."
इति।
- stated thus.
"आसीदिदं तमोभूतमप्रज्ञातमलक्षणम्। अप्रतर्क्यमविज्ञेयं प्रसुप्तमिव सर्वतः॥"
"This was of the nature of darkness — unknown, uncharacterized, inconceivable, unknowable, as if in deep sleep from every side."
इति मानवे।
- stated thus in the Manusmṛti.
"कूटस्थोऽक्षर उच्यते" इति च वक्ष्यति। कूटे आकाशे स्थिता कूटस्था-
“The 'kūṭasthaḥ' is called the imperishable” — so it will be said. She is fixed in the vault of space.
"आकाशे संस्थिता त्वेषा ततः कूटस्थिता मता।"
"She is established in the sky, therefore she is considered as 'kūṭasthaḥ'."
इति हि ऋग्वेदखिलेषु।
- stated thus in ṛgveda-akhil vedic testimonial.
"सा सर्वगा निश्चला लोकयोनिः सा चाक्षरा विश्वगा विरजस्का॥"
"She is all-pervading, unmoving, the origin of worlds. She is imperishable, pervading all, and free from stain."
इति च सामवेदे गौपवनशाखायाम् ॥३॥
- stated thus in the Gaupavana branch of the Sāmaveda.
Gīta Tātparya 12.03 and 04
Due to subtlety, obscurity, and abundance of qualities, both the Prakrti and supreme Purusha are described as 'anirdeśyau', i.e. indescribable, 'avyaktau', i.e. unmanifest, and 'acintyau', i.e. inconceivable.
"न चलेत् स्वात् पदाद् यस्मादचला श्रीस्ततो मता।"
Because she does not move from her own place, Śrī is therefore considered 'acalā', i.e. immovable.
इत्याग्नेये।
- stated thus in the Āgneya scripture.
"सूक्ष्मत्वादप्रसिद्धत्वाद् गुणबाहुल्यतस्तथा। अनिर्देश्यौ तथाऽव्यक्तावचिन्त्यौ श्रीश्च माधवः॥"
"Due to subtlety, obscurity, and abundance of qualities, both Śrī and Mādhava are 'anirdeśyau', i.e. indescribable, 'avyaktau', i.e. unmanifest, and 'acintyau', i.e. inconceivable."
इति नारदीये ॥३॥
-stated thus in the Nārada Purāna.
