Really? I have some verses which conflict with that. I would just like to read them. This is the Bhagavad Gita, Chapter 7, Verse 7. Lord Krishna is speaking to Arjuna. He says: “O character of wealth, Dhananjaya, there is no truth superior to me. Everything rests upon me as pearls are strung on a thread.” And here he is speaking of himself subjectively.
Then in the eighth chapter he is speaking of himself objectively. He says: “Think of the supreme person as one who knows everything; who is the oldest, who is the controller, who is smaller than the smallest, the maintainer of everything beyond any material conception, inconceivable and always a person. He is luminous like the sun, beyond this material nature, transcendental.”
Now in these verses in the Bhagavad Gita, Lord Krishna, who is a person who is standing before Arjuna, speaking to Arjuna, and saying, “Actually I am the absolute truth and there is no truth superior to me and that everything is under my control and that I am a person.” And these are the statements of the Bhagavad Gita, which is saying that we can describe what is the absolute truth…
No. The very statement says it is inconceivable.
…or that the absolute truth is describing himself.
The very statement says it is inconceivable, it is beyond all material conceptions. And the moment you say person you have conceptualized. And if he says…
I am not saying “person.” That inconceivable lord is revealing knowledge to us and he is saying, “I am a person.”
Then he must mean something other than what we mean by person.
But he is not saying, “I mean something else.”
No, no. He is not saying anything at all. He is just saying…
Lord Krishna is not speaking in the Bhagavad Gita?
I won’t say “Lord Krishna.” That is our conception that he is a lord. And it is our conception that this is a scripture, it is our conception that this is religious, it is our conception that all that is said in it is true. These are our conceptions. And the moment we conceive of a thing as a scripture, then everything becomes authoritatively true, then there is no need to think about it.
What I am saying is this: Truth can be known, but cannot be expressed – not even Krishna can express it. And the moment he expresses it, the truth becomes confined to words, and words come to us, not the truth. If I have known the truth I can try to describe it, but it is never described.
So then what do you do?