The highest divinity which is different in nature from all other things
is endowed with all powers; for scriptural texts show it to be such,
'His high power is revealed as manifold, as essential, and so his
knowledge, force, and action' (Svet. Up. VI, 8). In the same way another
text first declares the highest divinity to differ in nature from
everything else, 'Free from sin, from old age, from death and grief,
from hunger and thirst', and then goes on to represent it as endowed with
all powers, 'realising all its wishes, realising all its intentions', &c.
(Ch. Up. VIII, 1, 5). Compare also 'He, consisting of mind, having prana
for his body, whose form is light, who realises his wishes,' &c. (Ch. Up.
III, 14, 2).
31. Not, on account of the absence of organs; this has been explained
(before).
Although the one Brahman is different from all other beings and endowed
with all powers, we yet infer from the text 'Of him there is known no
effect and no instrument,' that as it is destitute of instruments it
cannot produce any effect.--To this objection an answer has already been
given in II, 1, 27; 28, 'on account of its being founded on the word,'
and 'for there are manifold (powers).' That for which the sacred word is
the only means of knowledge, and which is different from all other
things, is capable of producing those effects also of the instrumental
means of which it is destitute. It is in this spirit that Scripture says
'He sees without eyes, he hears without ears, without hands and feet he
hastens and grasps' (Svet. Up. III, 19).--Here terminates the adhikarana
of 'the consequence of the entire (Brahman).'
32. (Brahman is) not (the cause); on account of (the world) having the
nature of what depends on a motive.
Although the Lord, who before creation is alone, is endowed with all
kinds of powers since he differs in nature from all other beings, and
hence is by himself capable of creating the world; we all the same
cannot ascribe to him actual causality with regard to the world; for
this manifold world displays the nature of a thing depending on a motive,
and the Lord has no motive to urge him to creation. In the case of all
those who enter on some activity after having formed an idea of the
effect to be accomplished, there exists a motive in the form of
something beneficial either to themselves or to others. Now Brahman, to
whose essential nature it belongs that all his wishes are eternally
fulfilled, does not attain through the creation of the world any object
not attained before. Nor again is the second alternative possible. For a
being, all whose wishes are fulfilled, could concern itself about others
only with a view to benefitting them. No merciful divinity would create
a world so full, as ours is, of evils of all kind--birth, old age, death,
hell, and so on;--if it created at all, pity would move it to create a
world altogether happy. Brahman thus having no possible motive cannot be
the cause of the world.--This primâ facie view is disposed of in the
next Sûtra.