The Mukta has all powers) with the exception of creating the universe; because the context and the non-proximity (debar any other view). — 554.

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COMMENTARY

The Mukta no doubt creates the Pitriloka and Matriloka, etc., as we learn from the Chhandogya Upanishad (VIII., 2. 1, etc.); but his creation has this limitation, that it is a local creation only, different from the creation of the Supreme Brahman, who creates the whole universe, consisting of spirit and matter, sustains it and dissolves it back into Himself. This power belongs to Brahman alone and to no Mukta Jiva, as we find from the Taittiriya Upanishad (III., 1. 1.)

Bhrigu Varuni went to his father Varun, saying: «Sir, teach me Brahman». He told him this, viz., Food, breath, the eye, the ear, mind, speech.

Then he said again to him: «That from whence these beings are born, that by which when born they live, that into which they enter at their death, try to know that. That is Brahman».

With the exception of Jagatvypara, the released soul has every other power. How do we know this? From the leading subject-matter and from non-proximity. The loading subject-matter in the above passage of the Taittiriya Upanishad, is Supreme Brahman. The son asks his father to teach him Brahman, and the father defines Brahman as «that from whence these beings are born, etc». The topic there is of Brahman and not the released soul. Nor can the released soul, by any method of attraction and imitation, got this power of world creation. .In fact, that Upanishad in II., 6. 1. expressly says:

He who knows Brahman as non-existing, becomes himself non-existing. He who knows the Brahman as existing, him we know himself as existing.

Moreover, the Mukta being not the subject-matter under discussion in the immediate proximity of the Taittiriya verse, he cannot be said to acquire this power of world-creation by an - means. If it were otherwise, then the author of the Sutra would not have defined Brahman as he does in I., 1. 2. as the Creator of the universe for all definitions presuppose some special individual attributes.

Moreover, if every Mukta became a God, with the god-like power of creation, then there would be many gods in this universe, and instead of this being a cosmos, it would be a chaos. Therefore, the Mukta is not equal to (rod, and has not the power of world-creation.

Says an objector: But Taittiriya Upanishad and Chhandogya Upanishad both declare that a released soul becomes the object of adoration to the Devas even, and since they teach that he possesses such lordliness, it is natural to suppose that he has the power of world-creation. Thus Taittiriya Upanishad 1., 5. 3, says: «Sarve asmai deva balim avahanti», «all Devas bring offerings to him». So also the Chhandogya Upanishad, 7., 25. 2, says: «Sa svarad bhabati tasya sarveshu lokeshu kamacharo bhavati», «He becomes a self-ruler, he moves in all the worlds according to his wishes».

This objection is raised in the first half of the next Sutra, and answered therein in the next half.

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