Garuda Purana says the same thing.
Reality beyond both Advaita and Dvaita
Some seek for the knowledge of non-dual Brahman (i.e. Brahman without
Maya) and some for that of the Dual (Brahman with Maya). But they do
not realize reality is devoid of dvaita and advaita.
Garuda Purana, Dharma Khanda, Chapter XLIX
What does this mean?
Let us take a look at the following discussion on Brahman.
Manu said, ‘Brahman is not an object of touch, or of hearing, or of
taste, or of sight, or of smell, or of any deductive inference from
the Known. Only the Understanding (when withdrawn from everything
else) can attain to it. All objects that the mind apprehends through
the senses are capable of being withdrawn into the mind; the mind can
be withdrawn into the understanding; the Understanding can be
withdrawn into the soul, and the Soul into the Supreme.’
Mahabharata, Santi Parva, Section CCIV
The passage suggests that the true nature of Brahman is not known and no inference from the known would be capable of describing the Reality. Duality is what we experience. People who describe the Ultimate Reality from the dualistic point of view do not understand that such an inference is not capable of describing Brahman. Similarly those who think of Brahman from the point of non duality also fail to capture the real nature of Brahman.
The expression 'The Absolute Truth is devoid of both duality and nonduality' means that the true nature of the Reality can't be described by any human model.
The only safe way of describing Brahman is through silence.
- Moreover, the Vedas reveal this; likewise this is mentioned in the Smritis also.
Moreover, the Vedas reveal through a negation of other aspects that
Brahman has no distinguishing feature, as for instance in, “Now
therefore the description (of Brahman): ‘Not this, not this’”
(Brhadaranyaka Upanishad II.iii.6), “That (Brahman) is surely
different from the known; and, again, It is above the unknown” (Kena
Upanishad I.4), “That Bliss of Brahman, failing to reach which, words
turn back along with the mind” (Taittiriya Upanishad II.ix.1), and so
on. And it is also known from the Vedic texts that Badhva being asked
by Baskali, replied merely by not uttering a word, as stated in, “He
(Baskali) said, ‘Teach me Brahman, sir.’ He (Badhva) became silent.
When the question was repeated a second and a third time he said, ‘I
have already spoken, but you cannot comprehend. That Self is
Quiescence’ “. Similarly in the Smritis, the instruction is given
through a negation of other things, as in, “I shall tell you of that
which is to be known and by knowing which one attains immortality. The
supreme Brahman is without any beginning. It can neither be called
gross (visible) nor fine (invisible)” (Gita XIII.12), and so on.
Similarly the Smriti mentions how Narayana in His cosmic form said to
Narada, “O Narada, that you see me as possessed of all the (five
divine) qualities of all elements, is only because of My Maya, called
up by Myself. For else you should not understand Me thus.”
Brahma Sutra Bhasya of Sri Sankaracharya III.ii.17
