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The ultimate reality of both 笔谤补迟测补产丑颈箩帽腻 and Advaita is considered as indeterminate or indescribable. Both are indescribable because the greatness of them is unperceivable by the ordinary means of knowledge, but recognized only through experience. It is said that the words return along with the mind without attaining the realm of realizing the blissful Self.^[1] It is also said that the Brahman is not attained by an extensive study of Vedas neither by intelligence and hearing. Only to him, who seeks to know it, the self reveals its own nature.^[2] The association of Brahman is only after the cleanliness of the mind in all respect. When all these objects are emptied out, the Brahman only remains and shines by its own luminosity.

The Upani峁�adic terms used to denote the Brahman like [the following] indicate the indeterminateness of Him:

1. a艣abdam aspar艣am ar奴pam 补苍腻诲颈 anantam^[3]
2. ad峁浥泍am avyavah膩ryam agr膩hyam alak峁�a峁嘺m acintyam;
3. 补惫测补辫补诲别艣测补尘^[4].

These adjectives are also suited to 笔补谤补尘别艣惫补谤补 also. Utpala says that His definition is the absence of all definability.^[5] Abhinavagupta also declares that the 惭补丑别艣惫补谤补 is unintelligible.^[6]

Footnotes and references:

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[1]:

yato v膩co nivartante 补辫谤腻辫测补 尘补苍补蝉腻 saha | 腻苍补苍诲补峁� 产谤补丑尘补峁噊 惫颈诲惫腻苍 na bibheti kuta艣cana || Taittir墨yopani峁�ad, 2.2.4. In 厂补谤惫补惫别诲腻苍迟补-蝉颈诲诲丑腻苍迟补蝉腻谤补-蝉补峁単谤补丑补 it is said that Brahman is Av膩峁卪anasagocara (insensible by speech and mind), 2.

[2]:

n膩yam腻迟尘腻 pravacanena labhyo na medhay膩 na bahun膩 艣rutena | yamaive峁�a v峁涐箛ute tena labhyastasyai峁�a 腻迟尘腻 viv峁涐箛ute sv膩峁� tan奴m || KU, 1.2.23; 惭耻峁囜笉补办辞辫补苍颈峁�a诲, 3.2.3.

[3]:

碍补峁环辞辫补苍颈峁�a诲, 1.2.16, 17 & 22.

[4]:

惭补峁嘾奴办测辞辫补苍颈峁�a诲, 7.

[5]:

samastalak峁�a峁嚹亂oga eva yasyopalak峁�a峁嘺m | 艢ivastotr膩val墨, 2.6. 139

[6]:

durvij帽ey膩 hi s膩vastha kimapyetadanuttaram | 罢补苍迟谤腻濒辞办补, 2.28.