III

There the eye does not go, nor speech, nor mind. We do not know
That; we do not understand how It can be taught. It is distinct
from the known and also It is beyond the unknown. Thus we have
heard from the ancient (teachers) who told us about It.

These physical eyes are unable to perceive that subtle essence. Nor can it be
expressed by finite language or known by finite intelligence, because it is
infinite. Our conception of knowing finite things is to know their name and
form; but knowledge of God must be distinct from such knowledge. This is why
some declare God to be unknown and unknowable; because He is far more than eye
or mind or speech can perceive, comprehend or express. The Upanishad does not
say that He cannot be known. He is unknowable to man's finite nature. How
can a finite mortal apprehend the Infinite Whole? But He can be known by
man's God-like nature.


IV

That which speech does not illumine, but which illumines speech:
know that alone to be the Brahman (the Supreme Being), not this
which people worship here.


V

That which cannot be thought by mind, but by which, they say,
mind is able to think: know that alone to be the Brahman, not
this which people worship here.