Behind My Hand

Bhartrhari (The Grammarian) asserts that powers such as kālaśakti (time), karanaśakti (causality), dikśakti (direction), sādhanaśakti (means) and kriyaśakti (action) are non-different from Brahman. Although they might be considered in some philosophies, such as by the Vaißesikas, to be separately existing entities, in the Vakyapadiya, they are considered powers of Sabdabrahman. They always appear united in the same object, function together, and have no independent reality at any level of discussion. A multiplicity of powers belonging to the Ultimate reality is admitted in preference to postulating multiple entities. The latter moves too far from the fundamental assertion that Brahman is one.

Once on a journey Tzu-ch'i saw a huge tree with strange knots, big enough to shelter a thousand chariots in its shade.  Tzu-ch'i said, "What kind of tree is this?  It must have unusual potential." Looking up at its branches, he saw they were too crooked to be used as beams. Looking down at its roots, he saw it was not solid enough to be used for coffins. When he tasted the leaves, his mouth became inflamed; and they had a smell that would madden a person for days. Tzu-ch'i said, "This is in fact a useless tree.  That's how it got to be this big." Yes, this is why sages cannot be exploited. --- --- --- The Essential Tao, Thomas Cleary (1993; 93)

Brahman is other than the universe. Brahman is not other than the universe. Note: bhedābheda - a seeming contradiction which serves as an interesting koan. “Different and the same.”