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354
VEDANTA-SOTRAS.
view likewise.-Well, then, as the reasoning (on which the doctrine of the impartiteness of the pradhâna rests) is not absolutely safe, let us assume that the pradhâna consists of parts. If you do that, we reply, it follows that the pradhâna cannot be eternal, and so on.-Let it then be said that the various powers of the pradhâna to which the variety of its effects is pointing are its parts.-Well, we reply, those various powers are admitted by us also who see the cause of the world in Brahman.
The same objections lie against the doctrine of the world having originated from atoms. For on that doctrine one atom when combining with another must, as it is not made up of parts, enter into the combination with its whole extent, and as thus no increase of bulk takes place we do not get beyond the first atom1. If, on the other hand, you maintain that the atom enters into the combination with a part only, you offend against the assumption of the atoms having no parts.
As therefore all views are equally obnoxious to the objections raised, the latter cannot be urged against any one view in particular, and the advocate of Brahman has consequently cleared his doctrine.
30. And (the highest divinity is) endowed with all (powers) because that is seen (from Scripture).
We have stated that this multiform world of effects is possible to Brahman, because, although one only, it is endowed with various powers.- How then-it may be asked-do you know that the highest Brahman is endowed with various powers?-He is, we reply, endowed with all
powers, 'because that is seen.' For various scriptural passages declare that the highest divinity possesses all powers, 'He to whom all actions, all desires, all odours, all tastes belong, he who embraces all this, who never speaks, and is
As an atom has no parts it cannot enter into partial contact with another, and the only way in which the two can combine is entire interpenetration; in consequence of which the compound of two atoms would not occupy more space than one atom.
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