their setting in the sea, losing name and form; thus he who knows, freed
from name and form, goes to the divine Person who is higher than the
high' (Mu. Up. III, 2, 8); 'He who knows, shaking off good and evil,
reaches the highest oneness, free from stain' (Mu. Up. III, 1, 3).

The objects of meditation in all the vidyas which refer to the highest
Brahman, are Brahman viewed as having qualities, and the fruit of all
those meditations. For this reason the author of the Sutras declares
that there is option among the different vidyas--cp. Ve. Su. III, 3, II;
III., 3, 59. In the same way the Vakyakara teaches that the qualified
Brahman only is the object of meditation, and that there is option of
vidyas; where he says '(Brahman) connected (with qualities), since the
meditation refers to its qualities.' The same view is expressed by the
Bhashyakara in the passage beginning 'Although he who bases himself on
the knowledge of Being.'--Texts such as 'He knows Brahman, he becomes
Brahman' (Mu. Up. III, 2, 9) have the same purport, for they must be
taken in connexion with the other texts (referring to the fate of him
who knows) such as 'Freed from name and form he goes to the divine
Person who is higher than the high'; 'Free from stain he reaches the
highest oneness' (Mu. Up. III, 2, 8; III, 1,3); 'Having approached the
highest light he manifests himself in his own shape' (Kh. Up. VIII, 3,
4). Of him who has freed himself from his ordinary name and form, and
all the distinctions founded thereon, and has assumed the uniform
character of intelligence, it may be said that he is of the character of
Brahman.--Our Purana also propounds the same view. The sloka (VI, 7, 91),
'Knowledge is the means to obtain what is to be obtained, viz. the
highest Brahman: the Self is to be obtained, freed from all kinds of
imagination,' states that that Self which through meditation on Brahman,
is freed from all imagination so as to be like Brahman, is the object to
be attained. (The three forms of imagination to be got rid of are so-