The term Avyakta meant) only the subtle, for it (what it subtle) is fit to be so designated.

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FIRST ADHYAYA

FOURTH PADA

In this Pada, the Sutrakara shows, with special reasons, how even the words which by the scriptural acceptation, by the characteristics connoted, etc., are known to denote only other objects, are in their entirety declaring Vishnu only.

1. If it be said that that which is inferred (to be the cause, viz., the Pradhana, etc.,) is, as some read, declared by the terms ‘Avyakta’, ‘Jiva’, etc.; this is denied; (but the terms denote Brahman only), as scripture shows; for the terms denote them, only on account of the Lord’s abiding in them which are like unto the incapable body.

In the fourth Sutra of this Adhyaya, all the words have been said to declare the qualities of Brahman only. But that position cannot be maintained. For the Pradhana which is inferred by the Sankhyas (to be the Maker) is also spoken of by some Sakhins, as in the Katha text; “ The supreme person (proceeds) from Avyakta, i.e., the Pradhana).” (III. 11). This we deny. The lifeless matter having a dependent existence and as such resembling a body (for the soul that rules it), only the supreme Lord who dwells in and rules the Pradhana is to be taken by the word Avyakta in the texts concerned — (the same Lord whom, as has been said, all the words declare).

The termination ‘Ka’ used in this aphorism denotes the ‘baseness’ or incapability of the Pradhana, i.e., the Pradhana or matter is considered base; for by itself it is not capable of producing anything and consequently it cannot be the absolute and intelligent cause of the world. The word Avyakta which (primarily) declares the supreme Lord alone, also denotes the other (Pradhana) for it is dependent upon Him and guided by Him, and it is consequently like unto a body of the Lord This is expressed in the Rik (X. 129. 3) thus: — That (Lord) which is perfect was concealed by the base (matter), (and was still resplendent in its supremacy by its boundless wisdom).

In the Pippalada Sakha, the following is said, “He that knows the Lord Hari who is unchangeable, blissful, and not associated with (the subtle body) of the sixteen parts, who does everything unconcerned, who is perfect and the maker and protector of all, he is released from (fear, the bondage of life), when he has seen the Lord). This is also seen, from the Gita which says ‘Akshara, the Imperishable, is the Para Brahman’, and subsequently, ‘The Akshara is called Avyakta’ (VIII. 3-21).

By the word Avyakta ‘not manifest’ is expressed only what is subtle. For only that which is subtle may (naturally) be not manifest’. The Brahman being most subtle in its character, is rightly spoken of (as not manifest) and the (absolute) subtlety is perfectly true of Him alone. It is said in the Pippalada Sakha, “That most subtle thing which ought to be known is the eternal nature of Vishnu, the wise say, “that which the multitude does not understand and which is the most exalted above all things of the world, the wise who are deep in meditation find.” And while the thing which the word primarily denotes is presented, it is not justifiable to take that which is denoted (by the word) in the secondary sense.

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