In plain words
This anumāna pramāṇa may be true to some extent with things of Prakṛti, but in the supreme principle there is no room at all for inference of this kind. Seeing what power can you believe it is God? How can you grasp that that power is God's? Even if you think of it as a power beyond man, there is one thing that is the ground of all powers. When you hold a seed in your hand, you can see the form of the seed, but you cannot see the tree that is in that seed. That this seed will grow into such and such a tree is only your notion; it is not the truth. In the same way, in this divinity there is no room at all for your pratyakṣa pramāṇa, nor even for this anumāna pramāṇa.
Then there is śabda pramāṇa. Śabda pramāṇa is the Veda itself. The Veda can only describe; it cannot demonstrate its form. That is why it said, ‘Na karmaṇā na prajayā dhanena tyāgenaike amṛtatvamānasuḥ’. It said that only if you give up everything will this divinity called immortality come to you. It could make known nothing beyond that. That is why in Vedānta it came to say ‘neti, neti’, not this, not this. Having made such researches, it gave Him another name, saying that it is impossible to demonstrate God, whether directly, by inference or in the form of the word. That name is ‘Aprameyaḥ’. That is, it said, ‘You are one whom no pramāṇa can catch; You are aprameya.’ Since all these are things we do not know, and giving the world their true meanings through the names Śivaḥ, Śaṅkaraḥ, Sūryaḥ and Ādityaḥ was proving impossible, they came to inquire into Him in another way.
He creates. He does not stop there; He sustains what He creates. What He has sustained with such great compassion, He then punishes in turn. That is, He is not only the creator. He is not only the sustainer. Not only the dissolver. He is the cause of creation, sustenance and dissolution. All the powers fit for these three are contained in Him. He can make us laugh. He can make us weep. He can make a man rich and He can make him poor. Everything is contained in Him alone. He can bless. He can be angry. Since He is all-powerful in such worldly and other-worldly ways, the ṛṣis thought they should give Him another name. They thought it should be a name easy for all ordinary people to call on, worship, take refuge in and rejoice in.