The srutis, who attempted to define the nature of the supreme Lord, the vast ocean of sat cid ananda, through their verses of glorification, being unable to find a limit to his qualities, then gave up, and conclude their praises by indicating they had come to agreement. "Even the Lords of the upper planets such as Brahma (dyu patayah) do not find your limit. Who are we to do so then?" "But you have finer vision than them. You will find that end. Do not give up." "You also do not know your limit (tvam api). That being so, what to speak of others?" "How can that be? I am full of knowledge and power." "It is so because of your being without end. Ignorance of illusory things does not destroy your omniscience, and not attaining and end does not destroy your all powerful nature." They then describe his unlimited nature. "Inside of you, all the universes, each with seven layers ten times the thickness of the previous layer (savaranah), wander about by the wheel of time, like dust particles in the sky, not once but repetitively (saha). Therefore, because of your greatness, we srutis, have become successful by having made you the object of our prayers. Though unable to define the whole nature of you, we srutis at least in making you the subject of our verses, have been successful." "Why then are you depressed?" "After Vyasadeva described Brahman, paramatma and bhagavan, again needing to explain them more elaborately, he chose Brahman. In order to explain about that (tat) he first had to negate the material world (atat). But many philosophers have rushed into that subject and joined together to discuss the "atat," the material energy and material objects. Just as in a jewel mine, one must remove the earth, pebbles and water to get the jewels, by removing the material coverings of "atat," one can attain Brahman. We negate all the material objects which are immanent death (bhavat nidhanam), because we are unable to count all of the classes, qualities, vyakti and karmas of all the moving and nonmoving entities, even by starting at the beginning of creation and up untill its destruction. But, having negated all these things, how is it possible for us to describe and come to a conclusion about the states of Brahman, paramatma and bhagavan which are difficult to understand and unlimited? Therefore, only if we or others get your mercy, will the difficult topics become easy to understand." This has been indicated previously in verses 14, 27 and 32. The negation of the material realm has been dealt with in the srutis. asthulam ananv ahrasvam adirgham alohitam asneham acchayam atamo’ vayv anakasam asangam arasam agandham acaksukam astrotram agamano’ tejaskam aprapam asukhma amatram antanaram abahyam It is not big, not small, not short, not long, not hot, not cool, not in shadow, not in darkness, not the wind, not the ether, not in contact with anything, and has no taste, no smell, no eyes, no ears, no motion, no potency, no air of life, no pleasure, no measurement, no inside and no outside. Brhad aranyaka 3.8.8

Summarizing all the contents of what they said, all types of śrutis now describe the Lord by defining his svarūpa and the glories of his svarūpa, through direct meaning (mukhya) and indirect meaning (lakṣaṇā) of words. But seeing that they cannot finish glorifying, taking the opportunity, some of the śrutis conclude with one verse, repeating what they said in the beginning. Even Brahmās and Śivas (dyu--patayaḥ) of unlimited universes, stretching over unlimited time, cannot find an end to your glories. This is because you are spread over all time and space since you are unlimited (anantatayā). Within the hair holes (antarā) of your expansion (yat) Mahā-viṣṇu countless universes flow: they come out visibly at the time of creation and they disappear and enter those holes at the time of destruction, like atoms moving through a lattice holes in a window. They move with the wheel of time which destroys them. This shows the unlimited nature of time and space. Because you are the shelter of everything by your svarūpa and powers, by your nature of unlimitedness, the śrutis, coming to a conclusion in you who are unlimited, with unlimited powers, become successful, by refuting conclusions about powers other than you (ata-nirasanena), since you alone are unlimited and have unlimited powers. They are successful because of attaining the unlimited goal. The following should be said. Since the śrutis conclude in you by consolidation of all the statements, explanations of individual statements in the śrutis should end by teaching about you, while refuting anything contrary. There are many statements of refutation, but those which indicate you directly simultaneously refute the contrary statements. You are our highest goal indicated by the completely spiritual, unlimited powers of your svarūpa, proved by us śrutis. This was said in the opening statement starting with jaya jaya. The śrutis state his unlimited nature with yato vāco nivartante: words cannot describe him. He is the shelter of all the universes. Yad ūrdhvaṁ gārgi divaḥ: he is beyond the sky. (Bṛhad-āraṇyaka Upaniṣad) He is the shelter of all time. Sarve nimiṣā jajñire vidyutaḥ puruṣād adhi: all the components of time were born from the shining puruṣa. (Nārāyaṇa Upaniṣad) He is the meaning of all śrutis. Sarve vedā yat padam āmamanti: all the Vedas speak of the Lord’s feet. (Kaṭha Upaniṣad 1.2.15) He is the meaning of the śrutis by negation of other conclusions. Na tasya kāryam: he has not material body. (Śvetāśvatara Upaniṣad) Refutation takes two forms: direct and through conclusions. Na tasya kāryam He has no material body. Śvetāśvatara Upaniṣad indro yāto vasitasya raja He is the king of the moving and immobile beings. Ṛg Veda 1.32.15 sarvaṁ khalv idaṁ brahma Eerything is the Lord. Chāndogya Upaniṣad 3.14 This again has four forms: refuting the impersonal form, refuting material powers by showing the Lord’s unlimited inherent powers, refuting impersonal sādhana and its results, and refuting arguments using devious means, related to impersonalism. Refuting the impersonal form. Anyad eva tad viditāt The Lord is other than what is known. Kena Upaniṣad Refuting material powers. asthulam anaṇu The Lord is not big and not small. Bṛhad-āraṇyaka Upaniṣad Na tasya kāryam The Lord has no material body. Śvetāśvatara Upaniṣad Refuting impersonal sādhana anyatra dharmād anyan ādharmāt Tell me what is other than dharma and adharma, other than the means and end. Kaṭha Upaniṣad Refuting crooked behavior naiṣā tarkeṇa matir āpaneyā One cannot obtain truth by argumentation. Kaṭha Upaniṣad Nānudhyāyed bahūn śabdān vāco viglāpanaṁ hi ta Do not contemplate many words; it gives merely fatigue from speaking. Bṛhad-āraṇyaka Upaniṣad 4.7.21

In this way describing the Lord with unlimited glories, devoid of energy, the śrutis conclude. Even the devatās cannot reach the end of your glories, since (yat) you also cannot reach an end to the glories. Universes with their coverings wander about within a pore of your skin. kṣity-ādibhir eṣa kilāvṛtaḥ saptabhir daśa-guṇottarair aṇḍa-kośaḥ yatra pataty aṇu-kalpaḥ sahāṇḍa-koṭi-koṭibhis tad anantaḥ

The universe covered by seven layers, each ten times thicker than the previous layer, wanders about like an atom along with billions of other universes inside of you. Therefore you are unlimited. SB 6.16.37 Though you have a limited form, you are unlimited. Though you are unlimited, you are also limited. You have unlimited glories because of your inconceivable form. The universe wander about by the force of time (vayasā), which is eternal. Because (hi) the śrutis conclude in you by rejecting everything else, they attain you by worshipping you. Thus the question of how the śrutis can deal with the supreme Brahman has been answered. The jñāna śrutis conclude in you as Brahman (bhavad-nidhanāḥ) by negation of all else. Or a request is made at the end using puns. Since you have such glories, we śrutis of whom you are the constant treasure (bhavad nidhanāḥ) reach success in you by giving up all else. Our desires are fulfilled. Or O Viṣṇu (a)! We will immediately die (bhavat nidhanāḥ) by your neglecting our desire (tat-nirasanena). They do not use the first person out of shame. By the mercy of the Lord, in time, in Nanda-gokula, they became gopīs. The story is well known. Summarizing all the contents of what they said, all types of śrutis now describe the Lord by defining his svarūpa and the glories of his svarūpa, through direct meaning (mukhya) and indirect meaning (lakṣaṇā) of words. Seeing that they cannot ever finish glorifying the Lord, taking the opportunity, some of the śrutis conclude with one verse, repeating what they said in the beginning. Even Brahmās and Śivas (dyu--patayaḥ) of unlimited universes, stretching over unlimited time, cannot find an end to your glories. This is because you are spread over all time and space, since you are unlimited (anantatayā). Within the hair holes (antarā) of your expansion (yat) Mahā-viṣṇu, countless universes flow: they come out visibly at the time of creation and they disappear and enter those holes at the time of destruction, like atoms moving through a lattice holes in a window. They move with the wheel of time which destroys them. This shows the unlimited nature of time and space. Because you are the shelter of everything by your svarūpa and powers, by your nature of unlimitedness, the śrutis, coming to a conclusion in you who are unlimited, with unlimited powers, become successful, by refuting conclusions about powers other than you (ata-nirasanena), since you alone are unlimited and have unlimited powers. They are successful because of attaining the unlimited goal. The following should be said. Since the śrutis conclude in you by consolidation of all the statements, explanations of individual statements in the śrutis should end by teaching about you, while refuting anything contrary. There are many statements of refutation, but those which indicate you directly simultaneously refute the contrary statements. You are our highest goal, indicated by the completely spiritual, unlimited powers of your svarūpa, proved by us śrutis. This was said in the opening statement starting with jaya jaya. The śrutis state his unlimited nature with yato vāco nivartante: words cannot describe him. He is the shelter of all the universes. Yad ūrdhvaṁ gārgi divaḥ: he is beyond the sky. (Bṛhad-āraṇyaka Upaniṣad) He is the shelter of all time. Sarve nimiṣā jajñire vidyutaḥ puruṣād adhi: all the components of time were born from the shining puruṣa. (Nārāyaṇa Upaniṣad) He is the meaning of all śrutis. Sarve vedā yat padam āmamanti: all the Vedas speak of the Lord’s feet. (Kaṭha Upaniṣad 1.2.15) He is the meaning of the śrutis by negation of other conclusions. Na tasya kāryam: he has not material body. (Śvetāśvatara Upaniṣad) Refutation takes two forms: direct statements and through drawing conclusions. Na tasya kāryam He has no material body. Śvetāśvatara Upaniṣad indro yāto vasitasya raja He is the king of the moving and immobile beings. Ṛg Veda 1.32.15 sarvaṁ khalv idaṁ brahma Eerything is the Lord. Chāndogya Upaniṣad 3.14 Refutation again has four forms: refuting the impersonal form, refuting material powers by showing the Lord’s unlimited inherent powers, refuting impersonal sādhana and its results, and refuting arguments using devious means, related to impersonalism. Refuting the impersonal form. Anyad eva tad viditāt The Lord is other than what is known. Kena Upaniṣad Refuting material powers. asthulam anaṇu The Lord is not big and not small. Bṛhad-āraṇyaka Upaniṣad Na tasya kāryam The Lord has no material body. Śvetāśvatara Upaniṣad Refuting impersonal sādhana anyatra dharmād anyan ādharmāt Tell me what is other than dharma and adharma, other than the means and end. Kaṭha Upaniṣad Refuting crooked behavior naiṣā tarkeṇa matir āpaneyā One cannot obtain truth by argumentation. Kaṭha Upaniṣad Nānudhyāyed bahūn śabdān vāco viglāpanaṁ hi ta Do not contemplate many words; it gives merely fatigue from speaking. Bṛhad-āraṇyaka Upaniṣad 4.7.21