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VEDANTA-SUTRAS.
(Svet. Up. VI, 8); 'He who is all-knowing, all-cognising' (Mu. Up. I, 1, 9), and others-to the end of proving that what is essential is only the Lord's connexion with the potentialities (sakti) of knowledge, bliss, and so on. For in the Svetâsvatara-text the word 'essential' independently qualifies 'knowledge, strength, and action' no less than 'sakti'; and your explanation would necessitate so-called implication (lakshanâ). Nor again can it be said that in words such as sarvagña (all-knowing), the formative suffix expresses potentiality only, as it admittedly does in other words such as pâkaka (cook); for grammar does not teach that all these (krit) affixes in general express potentiality or capability only. It rather teaches (cp. Pânini III, 2, 54) that a few krit-affixes only have this limited meaning; and in the case of pâkaka and similar words we must assume capability to be denoted, because there is no other explanation open to us. If, moreover, the Lord were held to be only a part of the Sat it would follow that the Sat, as the whole, would be superior to the Lord just as the ocean is superior to a wave, and this would be in conflict with ever so many scriptural texts which make statements about the Lord, cp. e. g. ' Him the highest great lord of lords'; 'There is none seen like to him or superior' (Svet. Up. VI, 7, 8). If, moreover, mere Being is held to be the Self of all and the general whole, and the Lord only a particular part of it, this would imply the stultification of all those texts which declare the Lord to be the general Self and the whole of which all beings are parts; for jars and platters certainly cannot be held to be parts of, and to have their being in, pitchers (which themselves are only special things made of clay). Against this you perhaps will plead that as Being in general is fully present in all its parts, and hence also in that part which is the Lord, all other things may be viewed as having their Self in, and being parts of, him.-But from your principles we might with equal right draw the inference that as Being in general is fully present in the jar, the Lord is a part of the jar and has his Self in that! From enunciations such as 'the jar is,' the cloth is,' it appears that Being
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