D.: The are said to be more glorious than the self-realised . does not affect them from birth; divine powers are manifest; new religions are started; and so on.
M.: (1) “Jnāni tvātmaiva me matam.”(2) “Sarvam khalvidam brahma.”
How is an different from a ; or how can there be an avatār as distinct from the universe?
D.: The eye (chakshu) is said to be the repository (āyatana) of all forms; so the ear (srotra) is of all sounds, etc. The one Chaitanya operates as all; no miracles are possible without the aid of the senses (indriyas). How can there be miracles at all? If they are said to surpass human understanding so are the creations in dreams. Where then is the miracle?
The distinction between and is absurd. “Knower of Brahman becomes Brahman only” is otherwise contradicted.
M.: Quite so.