might be pleaded in favour of the Sa@nkhyas—­they do not maintain their pradhana to be without parts; for they define it as the state of equilibrium of the three gu/n/as, Goodness, Passion, and Darkness, so that the pradhana forms a whole containing the three gu/n/as as its parts.—­We reply that such a partiteness as is here proposed does not remove the objection in hand because still each of the three qualities is declared to be in itself without parts[306].  And each gu/n/a by itself assisted merely by the two other gu/n/as constitutes the material cause of that part of the world which resembles it in its nature[307].—­So that the objection lies against the Sa@nkhya view likewise.—­Well, then, as the reasoning (on which the doctrine of the impartiteness of the pradhana rests) is not absolutely safe, let us assume that the pradhana consists of parts.—­If you do that, we reply, it follows that the pradhana cannot be eternal, and so on.—­Let it then be said that the various powers of the pradhana 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 atom.[308] 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 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).