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 never surprised' (Ch. Up. III, 14, 4); 'He who
desires what is true and imagines what is true' (Ch. Up. VIII, 7, 1);
'He who knows all (in its totality), and cognizes all (in its detail')
(Mu. Up. I, 1, 9); 'By the command of that Imperishable, O Gargi, sun
and moon stand apart' (B/ri/. Up. III, 8, 9); and other similar
passages.

31. If it be said that (Brahman is devoid of powers) on account of the
absence of organs; (we reply that) this has been explained (before).

Let this be granted.--Scripture, however, declares the highest divinity
to be without (bodily) organs of action[309]; so, for instance, in the
passage, 'It is without eyes, without ears, without speech, without
mind' (B/ri/. Up. III, 8, 8). Being such, how should it be able to
produce effects, although it may be endowed with all powers? For we know
(from mantras, arthavadas, &c.) that the gods and other intelligent
beings, though endowed with all powers, are capable of producing certain
effects only because they are furnished with bodily instruments of
action. And, moreover, how can the divinity, to whom the scriptural
passage, 'No, no,' denies all attributes, be endowed with all powers?

The appropriate reply to this question has been already given above. The
transcendent highest Brahman can be fathomed by means of Scripture only,
not by mere reasoning. Nor are we obliged to assume that the capacity of
one being is exactly like that which is observed in another. It has
likewise been explained above that although all qualities are denied of
Brahman we nevertheless may consider it to be endowed with powers, if we
assume in its nature an element of plurality, which is the mere figment
of Nescience. Moreover, a scriptural passage ('Grasping without hand