On the other hand), other things (also) can he secondarily denoted by the names of the Supreme Being), for their attributes connoted by the names are under his control.

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3. (On the other hand), other things (also) can he secondarily denoted by the names of the Supreme Being), for their attributes connoted by the names are under his control.

The qualities of being subtle, etc., being under His control, become fully significant, only when these qualities of being subtle, great, low, etc., are understood to point to Brahman. Accordingly the Skanda says, “He who is the cause of a certain excellence or quality in another, is himself said to possess that excellence or quality, just as the Supreme Lord is spoken of as the soul, for the very essence (existence) of the soul depends upon the Lord, and as the king is said to be victorious when the soldier has won a victory for him, (because, but for the king, the soldier could not have proceeded to achieve the victory).

4. And because the (other things’) are not required by scripture to be known (to be made the object of knowledge, for the purpose of obtaining release).

Consequently other things cannot be reasonably accepted as declared (by the words Avyakta, &c.).

5. If it be said that scripture speaks of other things; we say, no ;for it is the omniscient Lord (that is spoken of by all the terms).

From the text, “Having known that which is unchangeable and higher than the ‘Mahat’, he (the soul) becomes rescued from the jaws of death (Samsara)” (Kath. III. 15), it may be argued that the ‘Avyakta (the Pradhana) is required to be known. But this cannot be; for in that text, (only) the Supreme Lord called the Omniscient is spoken of. And according to the text, “He who is subtler than the subtle, greater than the great” (Kath- 2-20), the state of being greater than the great can indeed be predicated only of Him; and it is right to hold that, He who is greater than all, is greater than ‘Mahat.

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