It is also termed Adrisya, invisible to the eye, the optical apparatus that undergoes change and which is very limited in its capacity. Brahma can never be grasped by anything elemental and physical; through Brahman, the eye is able to see, so how can the eye perceive Brahmam itself? The mind is bound by the limitations of time, space and causation. How can the Param-Atma who is superior to these and unaffected by them, be limited by them?

The terms, Amala, Vimala, Nirmala applied to Paramatma connote the same meaning: A-mala implying absence of impurity, Nir-mala, 'without impurity' and Vimala, 'having all impurity destroyed'. So too, A-chinthya (incapable of being conceived), A-vyavaahaarya, (without any activity, for activity or work implies the existence of another or others, whereas It is unique and so unaware of any move towards or away from another) are words applied to Brahmam.

Know that the Jagath is the Swaroop of the Viraatpurusha, the form imposed by Maya on the Super-soul. Brahmam is that which has become or appears to have become all this, the Antharyami, the Inner Motive Force. In the Nirguna aspect it is the Primal Cause, the Hiranya Garbha, of which Creation is the manifestation. Grasping this secret of the universe and its origin and existence - that is Jnana.

Many people argue that Jnana is one of the attributes of Brahmam, that it is of the nature of Brahmam, a characteristic of Brahmam etc. But such opinions arise only in the absence of actual experience, of actual attainment of Jnana. Arguments and discussions multiply when there is no firsthand experience; for the realisation of Reality is individual, based on revelation to oneself.

I declare that Jnanam is Brahmam, not a mere characteristic or attitude or quality. The Vedas and Sastras announce that Brahmam is Sathyam, Jnanam, and Anantham, not that Brahmam has these and other attributes. When Brahmam is known, the knower, the known and the knowledge all become One.