This) if it be said that (the two) should equally partake (of the experiences), it ‘is to be denied on account of the difference...

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8. (This) if it be said that (the two) should equally partake (of the experiences), it ‘is to be denied on account of the difference...

(That is) if the two, the individual soul and the Supreme Lord, being in the same body should be supposed to equally undergo the experiences (of that body), the view is to be refuted on the ground that their power differs. This is also said in the Garuda Purana, ‘There is no equality in experience between the Lord and the soul; for the Lord is all-knowing, all-powerful, and absolute; while the soul is of little understanding, of little power, and absolutely dependent,” and so on.

In the second Sutra, ‘That from which, etc’. (Brahman has been stated as the cause of all the states of the world): but in the text, ‘Whatever He created. He was eager to devour; from (the fact) that he devours everything, Aditi (the devourer) has been so called’, (Bri. U. iii. 2. 5.), the act of devouring (dissolution) is predicated of the devourer (Aditi). The reference to Aditi (by a pronoun in the masculine gender) in Whatever He created’, is to be explained like the use of the word Aksharam “ the unchanging Akshara, etc.” (Gita xv. 16).

To remove this doubt, the following sutra proceeds:

9. (Brahma) it the devourer (Aditi) on account of the animate and the inanimate world being mentioned (at Sit food).

For Aditi, the mother of the gods, cannot be said to be the devourer of all the animate and the inanimate world. The Skanda Purana says, Vasudeva, the highest Lord of all men (beings), is the sole author of creation, protection, and dissolution; other deities may or may not be, in limited spheres (under them).” ‘That Hari, the glorious Lord, who alone was in the beginning of this (world), from whom this (world) came into existence who is the one-protector of the world, to whom the world returns during the deluge or on release, may accept the offering of clarified butter for the prolongation of our life’ (Ghrita Sukta).

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