'न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम्.' हृत्यादिः ।
प्रत्यक्षादिना तु 1घटादेरेवास्तित्वं गृह्यते, न ब्रह्मणः |
अपि संराधने प्रत्यक्षानुमानाभ्याम्
अपि चात्यर्थप्रियानुध्यानरूपसभ्यक्प्रीणने सति ब्रह्मस्वरुपं गृह्यत्
इतेि श्रुतेिस्म्रुतिभ्यामवगम्यते । 'नायमात्मा प्रवचनेन लभ्यः' इति
श्रुतिः | ' नाहं वेदैः ' इत्यादिः स्सृतिः !
प्रकाशादिवच्चावैशेष्यम्; प्रकाशश्च कर्मण्यभ्यासात्॥२४॥
' His form is .not in the scope of perception. No one sees Him with eyes' (Tait. II. 1-10) and so on. By the proof of perception is apprehended the existence of pot and other objects only and not of the Brahman.
((c|23. Api samradhane pratyaksanumanabhyam}}
And in perfect endearment the intuition of Brah- man takes place, according to scriptures and Smrti texts.
There must be the uninterrupted meditation, which gives the extreme happiness to the worshipper and by which the Brahman becomes pleased. Then will be apprehended the essential nature of the Brahman. The scriptural text is this-
' This Self is not reached by instruction' (Kath. 1.2.23). The Smrti text is this 'Nor can I be seen by the study of the vedas, etc.' (Bhag. Gi. XI -53).
24. Prakasadivaccavais'esyam; prakasasca
karmanyabhyasat
As in the case of light (knowledge) etc. there is no any discrimination among the qualities of the Brahman
1 पटादेः M 1, 2, Pr,
