And because of its possibility.

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36. And because of its possibility.

The possibility or reasonableness of the gradation is conveyed by the statement in the Padma: “From the inconceivable powers of the Lord Vishnu and from the eternal gradation of devotion, etc., the difference of bliss, etc., in Brahma and other souls, becomes strictly reasonable.”

What is seen with the mental eye during meditation, is Brahman’s form; then how could He be said to be non-manifest? To refute this objection the Sutrakara says:

37. Equally Brahman is different (from what is cognised during meditation); for it is prohibited (to look upon that as such).

Just as Brahman (Brahman’s bliss, etc.) is distinct from the bliss, etc, of the soul, so He is different from that which is produced in the mind (by imagination) during meditation. For the Shruti prohibits its identification with Brahman thus: “That which is not thought of. by the mind but by which, they say, the mind is known, that only, know thou to be Brahman, but not this which is perceived in meditation.” (Tal. B. I, 6). The following is from the Brahma Tarka. “They look upon what is reflected in the mind during meditation as the supreme Brahman; for in that reflection Brahman is actually present bestowing fruits on them. So the contemplation of the (mental) image is like the contemplation of Brahman in symbols. The highest Lord is to be seen only by the light of wisdom. Meditation would secure His grace which leads to the direct perception of the Supreme Being.”

In a different region and at a different time, creation, etc., may actually proceed from some body other than Brahman. To prevent such a doubt, the Sutrakara says:

38. From Him only (creation, etc,, proceed in all places and at all times), because of His being (for that purpose) declared to be present everywhere, and called Mayamaya (possessed of all powers and the necessary will) by scripture, etc.

In all places, at all times, with regard to everything, only by Him creation, etc., are made. And the Bhallaveya Shruti says, “He is all, He is in all, He is the ruler of all. He is inconceivable, He is most high”. In the Chaturveda Sikha, (His power and purpose are declared thus): “In all places, at all times, among all things, everything proceeds from Him, from His eternal power called Maya (will) which is the very essence of the Lord; hence they call Vishnu, the eternal of the eternal, Mayamaya (He who measures or makes everything by the power of’ His will). Further by the term, ‘etc’, the Sutrakara implies there is absolutely no proof to support the suppositions to the contrary.

Since the dispensation of fruit rests upon Karma or action, it should not be supposed that Karma itself bestows the fruit. Why?

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