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A further reason for this conclusion is supplied by what the text says about 'him who is freed from all evil being led up by the Saman verses to the world of Brahman'; for the place reached by him who is freed from all evil cannot be the mere abode of Katurmukha.
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.
What the soul having reached that world sees, therefore is the same Brahma Katurmukha; and thus only the attribute 'etasmaj' jivaghanat parat param' is suitable; for the collective soul, i. e. The highest Person mentioned in the text, therefore, is Brahmaa Katurmukha; and the qualities mentioned further on, such as absence of decay, &c., must be taken in such a way as to agree with that Brahma.
Hence the Brahma-world, which the text after that represents as the object reached by him who meditates on Om as having three syllables, must be the world of Brahma Katurmukha who is constituted by the aggregate of the individual souls.
Nor is there any strength in the argument that, since the Brahma-world mentioned in the text is known to be the world of Katurmukha, as it follows next on the world of the atmosphere, the being abiding there must needs be Katurmukha.
We rather argue as follows as from the concluding clause 'that which is tranquil, free from decay, &c., we ascertain that the object of intuition is the highest Brahman, the Brahma-world spoken of as the abode of the seeing devotee cannot be the perishable world of Brahma Katurmukha.
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