In an analogous manner, Parâsara declares that Brahmâ, 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 Samsâra 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. Vishnu, constitutes the 'perfect object.' 'From Brahmâ down to a blade of grass, all living beings that dwell within this world are in the power of the Samsâra due to works, and hence no profit can be derived by the devout from making them objects of their meditation. They are all implicated in Nescience, and stand within the sphere of the Samsâra; knowledge arises in them only later on, and they are thus of no use in meditation. Their knowledge does not belong to them by essential nature, for it comes to them through something else. Therefore the stainless Brahman which possesses essential knowledge,' &c. &c.--All this proves that the passage 'in which all difference vanishes' does not mean to deny the reality of the world. Nor, again, does the passage 'that which has knowledge for its essential nature' (Vi. Pu. 1,2,6) imply that the whole complex of things different from knowledge is false; for it declares only that the appearance of the Self--the essential nature of which is knowledge--as gods, men, and so on, is erroneous. A declaration that the appearance of mother o' pearl as silver is founded on error surely does not imply that all the silver in the world is unreal!--But if, on the ground of an insight into the oneness of Brahman and the world--as expressed in texts where the two appear in co-ordination--a text declares that it is an error to view Brahman, whose essential nature is knowledge, under the form of material things, this after all implies that the whole aggregate of things is false!--By no means, we rejoin. As our sástra distinctly teaches that the highest Brahman, i. e. Vishnu, is free from all imperfections whatsoever, comprises within himself all auspicious qualities, and reveals his power in mighty manifestations, the view of the world's reality cannot possibly be erroneous. That information as to the oneness of two things by means of co-ordination does not allow of sublation (of either of the two), and is non-contradictory, we shall prove further on. Hence also the sloka last referred to does not sublate the reality of the world.