In the immortal and infinite brahmapara (i.e. brahma) the twin vidyAvidya is hidden; avidya is verily mortal and vidya is verily immortal; indeed, brahma who controls vidyAvidya is quite different from these (i.e. from vidya and avidya considered separately).
It is He (i.e. brahma) who, being one only, presides over every cause and every form; He sees the begetting and birth of the first born golden seer (hiraNyagarbha ~ i.e. brahmA) and endows him with all knowledge at the beginning.
brahma = brahmapara = vidyAvidya
brahmA = hiraNyagarbha = vidya & avidya
There is nothing beyond brahma.
vidyA: Self = puruSa = paramAtman = nara (or nArAyaNau)
mAyA: Self = puruSa = jIvAtman = nArAyaNa (or nAra)
avidyavidyA: Self = puruSa = Atman = naranArAyaNa = vidyAvidya
brahma = prajñAnam = brahmayoni = nara = kRSNa = namaH shivAya = aghorghoratara = paramparastAt
brahmA = hiraNyagarbha = brahmabIja = nArAyaNa = arjuna = shiM = aghoraghora = paramparasthA
The Turya’s creative formula is “1/1 divided by 3/3 remains equal to 1”
God is eternally unified, and yet always triple in expression ~ and 1 + 3 = 4.
And in Ajativada, only the Turya exists as an intrinsic eternal verity.
Gods & Gunas
The turya is neuter ~ brahma (voc.) and brahma (nom.) ~ “beyond the beyond” and beyond all duality ~ known as hara or nara.
The turIya is masculine ~ brahman (voc.) and brahmA (nom.) ~ “the beyond” or macrocosm ~ known as hari or nArAyaNa (or nArAyaNau).
And the turIyAtIta is masculine ~ brAhma (voc.) and brAhmaH (nom.) ~ “here and now” or microcosm ~ both nAra and nAri, and known as hAra and hAri.
The turIyAtIta is also explicitly feminine ~ brAhmi (voc.) and brAhmI (nom.).
And in the turIya (as masculine brahmA) there is the implication of a similar feminine form.
The turya brahma, however, is beyond any gender and always neuter.
The turIyAtIta is known as the padam, which is sthA.
The turIya is known as the paraM padam, which is parastAt.
And the turya is known as the paramaM padam, which is paramparastAt.
hari is nArAyaNa, but secretly nArAyaNau; and this innermost twin has its own twin implications ~ implying both nAra-nArAyaNa and nara-nArAyaNa.
As above, so below ~ and likewise above and below that as well!
In practice, the hidden nArAyaNau is the key to the whole equation.
The starting point is always nAra or nAri, and the final destination is always nara (the paramaM padam), but the path can only be via the nArAyaNau, and so (in practice) that vital guheSa must always be the aim. And once the guheSa is truly known, the full knowledge of hara and paramaM padam comes automatically ~ and the goal is attained.
The brahmayoni (hara jyeSTha) is neuter and unborn, while the brahmabIja (hiraNyagarbha hari) is a fertile twin that is ever repeated ~ but remember that the son of a barren women cannot truly exist (and thus the uttamasatyam of ajAtivAda).