he is both without and within, not produced' (Mu. Up. II, 1, 2);
'That great Being is endless, unlimited, consisting of nothing but
knowledge' (B/ri/. Up. II, 4, 12); 'He is to be described by No, no'
(B/ri/. Up. III, 9, 2,6); 'It is neither coarse nor fine' (B/ri/. Up.
III, 8, 8); all which passages deny the existence of any distinctions in
Brahman.--As, therefore, a partial modification is impossible, a
modification of the entire Brahman has to be assumed. But that involves
a cutting off of Brahman from its very basis.--Another consequence of
the Vedantic view is that the texts exhorting us to strive 'to see'
Brahman become purposeless; for the effects of Brahman may be seen
without any endeavour, and apart from them no Brahman exists.--And,
finally, the texts declaring Brahman to be unborn are contradicted
thereby.--If, on the other hand--in order to escape from these
difficulties--we assume Brahman to consist of parts, we thereby do
violence to those texts which declare Brahman not to be made up of
parts. Moreover, if Brahman is made up of parts, it follows that it is
non-eternal.--Hence the Vedantic point of view cannot be maintained in
any way.

27. But (this is not so), on account of scriptural passages, and on
account of (Brahman) resting on Scripture (only).

The word 'but' discards the objection.--We deny this and maintain that
our view is not open to any objections.--That the entire Brahman
undergoes change, by no means follows from our doctrine, 'on account of
sacred texts.' For in the same way as Scripture speaks of the origin of
the world from Brahman, it also speaks of Brahman subsisting apart from
its effects. This appears from the passages indicating the difference of
cause and effect '(That divinity thought) let me enter into these three
divinities with this living Self and evolve names and forms;' and, 'Such
is the greatness of it, greater than it is the Person; one foot of him
are all things, three feet are what is immortal in heaven' (Ch. Up. III,
12, 6); further, from the passages declaring the unmodified Brahman to
have its abode in the heart, and from those teaching that (in dreamless
sleep) the individual soul is united with the True. For if the entire
Brahman had passed into its effects, the limitation (of the soul's union
with Brahman) to the state of dreamless sleep which is declared in the
passage, 'then it is united with the True, my dear,' would be out of
place; since the individual soul