ire an extraneous agent,
viz. heat, we reply that milk by itself also undergoes a certain amount
of definite change, and that its turning is merely accelerated by heat.
If milk did not possess that capability of itself, heat could not compel
it to turn; for we see that air or ether, for instance, is not compelled
by the action of heat to turn into sour milk. By the co-operation of
auxiliary means the milk's capability of turning into sour milk is
merely completed. The absolutely complete power of Brahman, on the other
hand, does not require to be supplemented by any extraneous help. Thus
Scripture also declares, 'There is no effect and no instrument known of
him, no one is seen like unto him or better; his high power is revealed
as manifold, as inherent, acting as force and knowledge' (/S/ve. Up. VI,
8). Therefore Brahman, although one only, is, owing to its manifold
powers, able to transform itself into manifold effects; just as milk is.

25. And (the case of Brahman is) like that of gods and other beings in
ordinary experience.

Well, let it be admitted that milk and other non-intelligent things have
the power of turning themselves into sour milk, &c. without any
extraneous means, since it is thus observed. But we observe, on the
other hand, that intelligent agents, as, for instance, potters, proceed
to their several work only after having provided themselves with a
complete set of instruments. How then can it be supposed that Brahman,
which is likewise of an intelligent nature, should proceed without any
auxiliary?

We reply, 'Like gods and others.' As gods, fathers, /ri/shis, and other
beings of great power, who are all of intelligent nature, are seen to
create many and various objects, such as palaces, chariots, &c., without
availing themselves of any extraneous means, by their mere intention,
which is effective in consequence of those beings' peculiar power--a
fact vouchsafed by mantras, arthavadas, itihasas, and pura/n/as;--and as
the spider emits out of itself the threads of its web; and as the female
crane conceives without a male; and as the lotus wanders from one pond
to another without any means of conveyance; so the intelligent Brahman
also may be assumed to create the world by itself without extraneous
means.

Perhaps our opponent will argue against all this in the following
style.--The gods and other beings, whom you have quoted as parallel
instances, are really of a nature different from that of Brah