Like the gods and other (beings, i.e., spirits) and also as observed in the world, (Brahman may act unperceived).

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26. Like the gods and other (beings, i.e., spirits) and also as observed in the world, (Brahman may act unperceived).

(That He is) not given in our perception is not an argument against the existence of the Lord who is the real doer and the cause of the soul’s activity. For like the gods, etc., He is possessed of powers by which He does everything unperceived. Even in the world, similar powers of being invisible, etc., have been observed to be possessed by spirits too. Then it is no matter for wonder that the Supreme Lord possesses such powers. The Brihat Samhita says, “Scriptural statements should never be rejected by a course of reasoning. All reasoning is truly such, only when it is helpful in reconciling the conflicting statements. Otherwise it is no reasoning at all.

Hence no difficulty arises as to the belief in God who is invisible.

27. Further (objections to the theory that the soul is the creator) are either that he should act at a whole or that the theory should offend the Word (or 8ruti) which denies parts to the soul.

This is also an objection to the theory of holding the individual soul to be the absolute agent. For then if he should proceed to act but with a single finger it would have to be granted that he acts with all his might. But this is not admissible, for observation shows that (at a time) only a part of his (soul’s) capability is brought into play. Nor could it be said that he acts only through a portion of himself; for he is without parts. If this were not conceded, there would be conflict with the Bhallaveya Shruti: “He who is of this character is the soul; he (the soul) is eternal, without parts; is the agent of knowing, is devoid of perception, is happy, is miserable and dwells in the body and senses.”

Further it cannot be said that the soul proceeds to act by his conditioned part. For the soul whose part is said to be conditioned should either be conditioned as a whole or in part. The first alternative cannot be chosen; for he is not observed to act as an individual whole.

The second alternative is also impossible; for it would imply that the soul really has parts, so that a part alone might be conditioned.

And no other theory unsupported by authorities should besought to account for the activity of the individual soul. For, whatever is observed to be a fact, though it may appear inexplicable by reasoning, is really a thing brought about by the Lord. This explanation of the difficulty caused by reasoning being declared, (no real conflict arising from reasoning should be supposed with regard to the activity attributed to the soul).

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