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distinct from constituent qualities (svarūpalaksaņas).41
262 निविकल्पकमनल्पमक्षरं यत्क्षराक्षरविलक्षणं परम् । नित्यमव्ययसुखं निरञ्जनं ब्रह्म तत्त्वमसि भावयात्मनि ॥२६२॥ nirvikalpakamanalpamakşaram yatkṣarākṣaravilaksaņam
param nityamavyayasukham nirāñjanam brahma tattvamasi
bhāvayātmani 11 Without any internal variety, not small, imperishable, distinct from perishable and imperishable, the transcendent, the eternal, of undiminishing bliss, free from the darkness (of ajñāna).—That Brahman thou art. Meditate on This in thy mind.
nirvikalpakam: without variety; for, all variety is the result of māyā. So, devoid of any variety.
analpam: not small, superlatively big. Vide the śrutis: yo vai bhūmā jyāyān äkāśāt (Chānd.); "that which is infinite; vaster than the sky".
akşaram: undecaying or all-enveloping.
yat kşarākşaravilaksanam: Vide the Gītā, dvāvimau puruşau loke kşaraścākṣara , eva ca k şarassarvāṇi bhūtāni kūțastho'ksara ucyate 11 There are these two beings in the world, the perishable ar the imperishable; the perishable comprises all creatures; the immutable is called the imperishable.” Previously it was said to be kāryakāranavilaksanam: different from the effects and their cause. The same is now differently expressed as distinct from the perishing world and immutable māyā.
Therefore, param: super-excellent, superior to everything.
41 That which does not continue as long as its indicated object and is different from it, is tagasthalaksana or indicative quality. A lamp-post in front of a house or a crow sitting on its roof is the taţasthalaksaņa of the house. The house will continue even though the lamp-post is removed or the crow flies away. The lamppost and the crow are different from it and do not constitute the essential quality of the house; they are its taţasthalaksanas or indicative qualities. They are not svarūpalakşaņas of the house, its essential qualities. The colour of man's skin is his svarūpalaksaņa, 'being inseparable from him.
Similarly, creatorship etc. are God's taţasthalaksanas; Sat, Cit and Ananda are His svarūpalakşaņas. In fact, sat, cit and ananda are not three; they are one in essence. Sat is cit and ananda. Cit and ananda are also one with sat. Satcid-anandasvarüpa is an integral whole, a three-in-one.
