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42. Or, if they are of the nature of that which is knowledge and so on, there is no contradiction to that (i.e. the 叠丑腻驳补惫补迟补 doctrine).

The 'or' sets aside the view previously maintained. By 'that which is knowledge and so on'^[1] we have to understand the highest Brahman. If Sa峁卥arsha峁嘺, Pradyumna, and Aniruddha are of the nature of the highest Brahman, then truly there can be no objection to a body of doctrine which sets forth this relation. The criticism that the 叠丑腻驳补惫补迟补s teach an inadmissible origination of the individual soul, is made by people who do not understand that system. What it teaches is that the highest Brahman, there called 痴腻蝉耻诲别惫补, from kindness to those devoted to it, voluntarily abides in a fourfold form, so as to render itself accessible to its devotees. Thus it is said in the Paushkara-蝉补峁僪颈迟腻, 'That which enjoins that 叠谤补丑尘补峁嘺蝉 have to worship, under its proper names, the fourfold nature of the Self; that is the authoritative doctrine.' That this worship of that which is of a fourfold nature means worship of the highest Brahman, called 痴腻蝉耻诲别惫补, is declared in the S膩tvata-蝉补峁僪颈迟腻, 'This is the supreme 艣腻蝉迟谤补, the great Brahmopanishad, which imparts true discrimination to Brahmawas worshipping the real Brahman under the name of 痴腻蝉耻诲别惫补.' That highest Brahman, called 痴腻蝉耻诲别惫补, having for its body the complete aggregate of the six qualities, divides itself in so far as it is either the 'Subtle' (s奴kshma), or 'division' (惫测奴丑补), or 'manifestation' (vibhava), and is attained in its fulness by the devotees who, according to their qualifications, do worship to it by means of works guided by knowledge. 'From the worship of the vibhava-aspect one attains to the 惫测奴丑补, and from the worship of the 惫测奴丑补 one attains to the "Subtile" called 痴腻蝉耻诲别惫补, i.e. the highest Brahman'鈥攕uch is their doctrine. By the 'vibhava' we have to understand the aggregate of beings, such as Rama, K峁泂hna, etc., in whom the highest Being becomes manifest; by the '惫测奴丑补' the fourfold arrangement or division of the highest Reality, as 痴腻蝉耻诲别惫补, Sa峁卥arsha峁嘺, Pradyumna, and Aniruddha; by the 'Subtle' the highest Brahman itself, in so far as it has for its body the mere aggregate of the six qualities鈥攁s which it is called '痴腻蝉耻诲别惫补.' Compare on this point the Paushkara, 'That body of doctrine through which, by means of works based on knowledge, one fully attains to the imperishable highest Brahman, called 痴腻蝉耻诲别惫补,' and so on, Sa峁卥arsha峁嘺, Pradyumna, and Aniruddha are thus mere bodily forms which the highest Brahman voluntarily assumes. Scripture already declares, 'Not born he is born in many ways,' and it is this birth鈥攃onsisting in the voluntary assumption of bodily form, due to tenderness towards its devotees鈥攚hich the 叠丑腻驳补惫补迟补 system teaches; hence there lies no valid objection to the authoritativeness of that system. And as Sa峁卥arsha峁嘺. Pradyumna, and Aniruddha are the beings ruling over the individual souls, internal organs and organs of egoity, there can be no objection to their being themselves denoted by those latter terms, viz. individual soul, and so on. The case is analogous to that of Brahman being designated, in some texts, by terms such as ether, breath, and the like.