" एतद्वै तदक्षरम् "अथ परा यया तदक्षरम् इत्यारभ्य " अम्थूलमनण्वह्रस्वमदीर्घमलोहितम् " यत्तदद्रेश्यमग्राह्यम् " "इत्याद्य- स्थूलत्वाद्वेश्यत्वादिविषयाणामक्षरब्रझसंबन्धिनीनां धियां सर्वासु परविद्यासु संग्रहः, गुणिनो ब्रह्मणः सर्वत्रैकत्वात् ; एतैर्गुणैर्वेिना सकलेतरव्यावृत्त- ब्रह्मानुम॑धानानुपपतेश्च । हेयसंबन्धानहॉंनन्दादयो हि प्रत्यगात्मनी ब्रह्म. व्यावर्तकाः । प्रधानानुवर्तित्वं हि गुणस्वभाबः | यथा जामदग्न्यचतू. रात्रपुरोडाशोपसद्रुणभूतमन्त्रस्य प्रधानभूतोपसदनुवर्तित्वेनोपांशुगुणकत्वम् । तदुक्तम् ** गुणमुख्यव्यतिक्रमे ?' इत्यादिना ॥]
The scriptural texts begin with, 'This is indeed Imperi. shable' (वrh. 111-8.8), 'Then the higher knowledge is that whereby that Imperishable is apprehended' (Mund. 1-1-5) and end respectively with, 'It is neither gross nor minute, neither short nor long, it is not red' (Brh. 111-8-8), , That which is not visible and not knowable' (Mund. 1.1.6). Here in the Paravidyas (the higher meditations) all the attributes of the Imperishable Brahman (such as), neither gross nor visible etc. have to be included; because the Brahman, the possessor of these attributes, is apprehended to be a single object. And because without these attributes, it is not possible to meditate upon Him, as distinct from all other objects. The characteris- tics that distinguish the Brahman from the individual souls, are tbe bliss etc. that do not tolerate the connection with evils. In- deed it is natural that the Gunas (subordinates, are in harmony with the Pradhana (principal). Consider the following for in- stance-The Mantra that stands in a subordinate relation to tbe Upasad offerings in the Caturatra (the four days' function)
1 इत्याद्यस्थूलत्वाद्रश्यत्वादि A 1, M 1, * ब्रद्म omitted A t, M 1,
- अपि for हि M2,Pr.
