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28. And thus in the Self; for (there are) manifold (powers).

If attributes belonging to one thing were on that account to be ascribed to other things also, it would follow that attributes observed in non-sentient things, such as jars and the like, belong also to the intelligent eternal Self, which is of an altogether different kind. But that such attributes do not extend to the Self is due to the variety of the essential nature of things. This the Sûtra expresses in 'for (there are) manifold (powers).' We perceive that fire, water, and so on, which are of different kind, possess different powers, viz. heat, and so on: there is therefore nothing unreasonable in the view that the highest Brahman which differs in kind from all things observed in ordinary life should possess innumerous powers not perceived in ordinary things. Thus Parâsara also--in reply to a question founded on ordinary observation--viz. 'How can creative energy be attributed to Brahman, devoid of qualities, pure, &c.?'--declares 'Numberless powers, lying beyond the sphere of all ordinary thought, belong to Brahman, and qualify it for creation, and so on; just as

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heat belongs to fire.' Similarly, Scripture says, 'what was that wood, what was that tree from which they built heaven and earth?' &c. (Ri. Samh. X, 81); and 'Brahman was that wood, Brahman was that tree', and so on.--Objections founded on ordinary generalisations have no force against Brahman which differs in nature from all other things.

Next: 29. And on account of the defects of his view also