Verse 1.1.6

यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णमचक्षुःश्रोत्रं तदपाणिपादम् ।
नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः ॥ ६ ॥

yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṃ tadapāṇipādam |
nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ || 6 ||

6. That which cannot be perceived, which cannot be seized, which has no origin, which has no properties, which has neither ear nor eye, which lias neither hands nor feet, which is eternal, diversely manifested, all-pervading, extremely subtle, and undecaying, which the intelligent cognized as the source of the Bhutas. (6)

Shankara’s Commentary:

Com.—As in the matter of an injunction (vidhi) there is something to be clone, as of the nature of Agnihotra, etc., subsequent to the realization of its import, with the aid of many requisites (karaka.), such as the doer, etc., there is nothing here to be done in the matter of the knowledge of the Brahman. It is accomplished simultaneously with the realization of the import of the text; for, there is nothing here except being centred in the knowledge revealed by mere words. Therefore, the Para vidya is here explained with reference to Brahman, as described in the text “that which cannot be perceived, etc.”; what is to be explained is realized in the mind and referred to, as what is already known by the expression “that which”; Adresyam means ‘that cannot be perceived’, invisible, i.e., beyond the reach of all the intellectual senses; for, vision externally directed is the medium for the working of the five senses. Agrahyam means ‘that cannot be seized,’ i.e., not an object for the organs of action. Gotram means ‘line or source’; therefore Agotram means ‘unconnected with anything,’ for it has no source with which it can be connected. Varnah means “those which are described, i.e., properties of objects such as bigness, etc., whiteness, etc.; avarnam, ‘that which has no properties’; the eye and the ear are organs found in all animals perceiving name and form. It is said to be achakshu srotram, becaus it has not these organs. From the attribute of intelligence, as inferred from the text “who knows all and everything of each”, it may be thought that it accomplishes its purpose, like people in samsara, with the aid of organs such as the eye, the ear, etc. This supposition is here avoided by the expression “having neither eye nor ear”; for the texts “he sees without eyes” and “hears without ears”, etc., are found; moreover, it has neither hands nor feet, i.e., has no organs of action; thus as it is neither grasped nor grasps, it is nitya, i.e., immortal. Vibhum, because it is diversely manifested in the form of living things from Brahma down to the immovable. Sarvagatam, i.e., all-pervading like the akas. Susukshmam, i.e., extremely subtle, because there is no cause like sound to make it gross; for, it is sound and the rest that are the causes seriatim of the greater and greater grossness of the akas, wind and the rest; as they do not exist here, it is very subtle; again, it is avyayam, i.e., undecaying, because of its being what it was just stated to be; it does not decay, therefore, it is undecaying; for decay consisting in the diminution of limbs, as in the case of a body, is not possible in what has no limbs; nor is ‘decay’ consisting in the diminution of treasure possible as in the case of a king; nor is ‘decay’ in respect of attributes possible, because it has no attributes and is itself all. Yat, answering to this description. Bhutayonim, the source of all created things or elements, as earth is of all that is immovable and movable. Paripasyanti, see everywhere the Atman of all, i.e., the immortal Dhirah, the intelligent, i.e., those possessed of discernment; that knowledge by which this immortal Brahman is known is what is called Para vidya; this is the drift of the whole.