Visva form.'

In an analogous manner, Parasara declares that Brahma, Katurmukha,
Sanaka, and similar mighty beings which dwell within this world, cannot
constitute the 'perfect object' because they are involved in Nescience;
after that goes on to say that the beings found in the Samsara are in
the same condition--for they are essentially devoid of purity since they
reach their true nature, only later on, when through Yoga knowledge has
arisen in them--; and finally teaches that the essential individual
nature of the highest Brahman, i.e. Vishnu, constitutes the 'perfect
object.' 'From Brahma down to a blade of grass, all living beings that
dwell within this world are in the power of the Samsara due to works,
and hence no profit can be derived by the devout from making them
objects of their meditation. They are all implicated in Nescience, and
stand within the sphere of the Samsara; knowledge arises in them only
later on, and they are thus of no use in meditation. Their knowledge
does not belong to them by essential nature, for it comes to them
through something else. Therefore the stainless Brahman which possesses
essential knowledge,' &c. &c.--All this proves that the passage 'in
which all difference vanishes' does not mean to deny the reality of the
world.

Nor, again, does the passage 'that which has knowledge for its essential
nature' (Vi. Pu. 1,2,6) imply that the whole complex of things different
from knowledge is false; for it declares only that the appearance of the
Self--the essential nature of which is knowledge--as gods, men, and so
on, is erroneous. A declaration that the appearance of mother o' pearl
as silver is founded on error surely does not imply that all the silver
in the world is unreal!--But if, on the ground of an insight into the
oneness of Brahman and the world--as expressed in texts where the two