25. And as in the case of the gods and so on, in (their) world.
As the gods and similar exalted beings create, each in his own world, whatever they require by their mere volition, so the Supreme Person creates by his mere volition the entire world. That the gods about whose powers we know from the Veda only (not through perception) are here quoted as supplying a proving instance, is done in order to facilitate the comprehension of the creative power of Brahman, which is also known through the Veda.—Here terminates the adhikarana of 'the observation of employment.'
26. Or the consequence of the entire (Brahman entering into the effect), and stultification of (Brahman's) being devoid of parts.
'Being only was this in the beginning'; 'This indeed was in the beginning not anything'; 'The Self alone indeed was this in the beginning'—these and other texts state that in the beginning Brahman was one only, i.e. without parts—that means: Brahman, in its causal state, was without parts because then all distinction of matter and souls had disappeared. This one, non-divided, Brahman thereupon having formed the resolution of being many divided itself into the aggregate of material things—ether, air, and so on—and the aggregate of souls from Brahmâ down to blades of grass. This being so, it must be held that the entire highest Brahman entered into the effected state; that its intelligent part divided itself into the individual souls, and its non- intelligent part into ether, air, and so on. This however stultifies all those often-quoted texts which declare Brahman in its causal state to be devoid of parts. For although the cause is constituted by Brahman in so far as having for its body matter and souls in their subtle state, and the effect by Brahman invested with matter and souls in their gross state; the difficulty stated above cannot be avoided, since also that element in Brahman which is embodied is held to enter into the effect. If, on the other hand, Brahman is without parts, it cannot become many, and it is not possible that there should persist a part not entering into the effected state. On the ground of these unacceptable results we conclude that Brahman cannot be the cause.—This objection the next Sûtra disposes of.
27. But on account of Scripture; (Brahman's possession of various powers) being founded upon the word.
The 'but' sets aside the difficulty raised. There is no inappropriateness; 'on account of Scripture.' Scripture declares on the one hand that Brahman is not made up of parts, and on the other that from it a multiform creation proceeds. And in matters vouched for by Scripture we must conform our ideas to what Scripture actually says.— But then Scripture might be capable of conveying to us ideas of things altogether self-contradictory; like as if somebody were to tell us 'Water with fire'!—The Sûtra therefore adds 'on account of its being founded on the word.' As the possession, on Brahman's part, of various powers (enabling it to emit the world) rests exclusively on the authority of the word of the Veda and thus differs altogether from other matters (which fall within the sphere of the other means of knowledge also), the admission of such powers is not contrary to reason. Brahman cannot be either proved or disproved by means of generalisations from experience.
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 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.
29. And on account of the defects of his view also.
On his view, i.e. on the view of him who holds the theory of the Pradhâna or something similar, the imperfections observed in ordinary things would attach themselves to the Pradhâna also, since it does not differ in nature from those things. The legitimate conclusion therefore is that Brahman only which differs in nature from all other things can be held to be the general cause.