The _but_ sets aside the two preceding alternatives. One substance may
indeed connect itself with several states, but the former of the two
alternatives implies that Brahman itself constitutes the essential
nature of non-sentient matter, and thus there is no escape from the
objections already stated under Sûtra 27. Let then the second
alternative be adopted according to which Brahma-hood (brahmatva)
constitutes a genus inhering in Brahman as well as in non-sentient
matter, just as fire constitutes the common genus for light and luminous
bodies. But on this view Brahman becomes a mere abstract generic
character inhering in the Lord (isvara), sentient souls and non-sentient
matter, just as the generic character of horses (asvatva) inheres in
concrete individual horses; and this contradicts all the teaching of
Sruti and Smriti (according to which Brahman is the highest concrete
entity). We therefore hold that non-sentient matter stands to Brahman in
the same relation as the one previously proved for the individual soul
in Sûtra II, 3, 43; 46; viz. that it is an attribute incapable of being
realised apart from Brahman and hence is a part (amsa) of the latter.
The texts referring to the two as non-different may thus be taken in
their primary sense; for the part is only a limited place of that of
which it is a part. And the texts referring to the two as different may
also be taken in their primary sense; for the distinguishing attribute
and that to which the attribute belongs are essentially different. Thus
Brahman's freedom from all imperfection is preserved.--Lustre is an
attribute not to be realised apart from the gem, and therefore is a part
of the gem; the same relation also holds good between generic character
and individuals having that character, between qualities and things
having qualities, between bodies and souls. In the same way souls as
well as non-sentient matter stand to Brahman in the relation of parts.