God, Man, Yaksha, Piśácha, serpent, Rákshasa, bird, tree, creeper, wood, stone, grass, jar, cloth,--these and all other words, be they what they may, which are current among mankind as denotative by means of their base and its suffixes, as denoting those things, in denoting things of this or that apparent constitution, really denote the individual souls which assumed to them such body, and the whole complexus of things terminating in the Supreme Spirit ruling within. That God and all other words whatsoever ultimately denote the Supreme Spirit is stated in the Tattva-muktávalí and in the Chaturantara-- "God, and all other words, designate the soul, none else than That, called the established entity, "Of this there is much significant and undoubted exemplification in common speech and in the Veda; "Existence when dissociated from spirit is unknown; in the form of gods, mortals, and the rest "When pervading the individual spirit, the infinite has made a diversity of names and forms in the world." In these words the author, setting forth that all words, God, and the rest, designate the body, and showing in the words, "No unity in systems," &c., the characteristic of body, and showing in the words, "By words which are substitutes for the essence of things," &c., that it is established that nothing is different from the universal Lord, lays down in the verses, Significant of the essence, &c., that all words ultimately designate the Supreme Spirit. All this may be ascertained from that work. The same matter has been enforced by Rámánuja in the Vedártha-saṅgraha, when analysing the Vedic text about names and forms. Moreover, every form of evidence having some determinate object, there can be no evidence of an undetermined (unconditionate) reality. Even in non-discriminative perception it is a determinate (or conditioned) thing that is cognised. Else in discriminative perception there could not be shown to be a cognition characterised by an already presented form. Again, that text, That art thou, is not sublative of the universe as rooted in illusion, like a sentence declaratory that what was illusorily presented, as a snake is a piece of rope; nor does knowledge of the unity of the absolute and the soul bring (this illusory universe) to an end; for we have already demonstrated that there is no proof of these positions.