From the topic of the passage, (it is Brahman only that is subtle, etc.)

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6. From the topic of the passage, (it is Brahman only that is subtle, etc.)

For the text, ‘He who understands that all including himself is dependent upon the Lord, reaches the end of life’s journey and the final resting place which is the exalted kingdom of Vishnu, shows that this passage refers to Him.

7. And (because of the whole Upanishad dealing) with the explanation of, as well as the question on, the same three topics.

For the Kathaka Upanishad treats only of the three boons prayed for by Nachiketa’s, viz., reconciliation to his father, the sacred fire leading to svarga, and the nature of the Supreme Lord (to be reached when released from the body), and (Yama’s) answers regarding the same three points of enquiry.

A request to know what is not (already) known is also called a question. From this explanation given in Smriti, there is no difficulty caused by the use (in this aphorism) of the word question’.

8. And like the word Mahat’ (the great.)

Just as the word ‘Mahat’ (the great) though generally accepted to denote the ‘Mahat Tatva’ (a material principle) is still applicable to the Supreme Lord only (in its comprehensive sense), so also other words the great’ in absolute.

9. And like the word Chamasa’ (a wooden sacrificial bowl); there being no specialty attaching to the scriptural texts.

Though the word ‘Chamasa’ has a well-known application to the other thing (the bowl), from the scriptural passage, “This is its head, for the bowl is like the head with its mouth below and the bottom (bulging out) above,” (Bri. IV. 2-3) the word has come to denote the head. Likewise, ‘Avyakta’ ‘the subtle’ and all other terms though they by common acceptation apply to things other than Brahman, are really declaring the Supreme Lord according to the principle laid down in the text, “They, say that it is Vishnu alone whom all names comprehensively denote.” For this Shruti is as authoritative as the other.

“In every spring, let him sacrifice by Jyotishtoma”. In such texts, the words which are the names of sacrificial acts (and their accessories) cannot be properly understood to denote Brahman (as laid down in the 4th Sutra); for otherwise there would arise the difficulty of having no sacred duties or no means of knowing these. To explain this difficulty, the Sutrakara says:

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