Śaṅkaraon Brahma Sūtra 4.4.6

Although the text enumerates different qualities, such as frecness from sin, &c., these qualities rest only on fanciful conceptions due to difference of words; for what the text intimates is only absence in general of all qualities such as sin and the rest. Intelligence alone constitutes the nature of the Self, and hence it is proper to conclude that it manifests itself in a nature consisting of that only. This conclusion will also agree with other scriptural texts, such as Bn. Up. IV, 5, 13, ‘Thus this Self has neither inside nor outside, but is altogether a mass of knowledge.’ — Qualities, on the other hand, such as having true wishes, are indeed mentioned by the text as real (positive) attributes, the meaning being that his wishes are true, i.e. truly existent but all the same they, as depending on the connexion with limiting adjuncts, cannot constitute the true nature of the Upanydsa is the reference to something known (established elsewhere), which reference is made with a view to a vidhi, i. c. the establishing of something not yet known (upanyaso namoddeia// sa /'a* nyatra nyavidhan«ayanuvada/^). I'hus here the qualities — — frecness from sin are referred to as known, for the purpose of — establishing the vidhi, ‘ Tliat it is which we must search out.’ The passage, ‘ He there wanders about,’ &c., is a vidhi ; for it teaches what is not already known from elsewhere. —The mentioning of such qualities as omniscience and omnipotence is vyapadera, i.e. simple expression of something known without reference to it vidhi. Self, as intelligence does. For all manifoldness of character has to be denied of Brahman, as we have shown under III, 2, II. For the same reason the mention made of eating and so on, means only the absence of all pain in general, and aims at glorification, just as the passage about * loving the Self’ (/v A. Up. VII, 25, 2), For love, play, and the like cannot in their literal sense be ascribed to the action of the Self, because they presuppose something second (beyond the Self), lienee the soul manifests itself in the nature of pure intelligence, free from all manifoldness, calm, not capable of being expressed by any terms. This is the view of the teacher Aurfulomi.