The Intelligent Being (the soul too) is indeed born from the Supreme Lord only, (as seen from the same scriptural) passage).

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16. Though the statement (equally) refers to the ‘moving’ and the ‘non-moving’, still it has here only partial denotation as it (memos) settles upon them (the ‘moving’ and the ‘non-moving’, and it (cognition) is produced.

The statement, ‘And from Manas, Vignana is produced’, refers to the moving (active Manas) and the nonmoving (passive objects) and means Vignana (distinct knowledge) results from contemplating the things moving and non-moving; so it is made with reference to the partial denotation of the words, Manas and Vignana (mind as an organ and intellect as mind’s activity), not with reference to the permanent and fundamental principle of Vignana (Intellect). The following is in the Skanda Purana, “From the Supreme Lord, Avyakta was produced; from Avyakta, Mahat; and from Mahat whose presiding deity is the four-faced, the principle of Vignana Intellect; from the principle of Intellect, (the principle of) Mind; and from the principle of Mind, Ether and the rest. Such is the order of the chief creation, outside the egg of the universe. The (order of) creation within (the universe or the individual body) has reference to the manifestation or realisation (of the Tattvas). Consequently there is here a reverse order to be known; for the cognition (realisation) of Hari comes as the last step.

17. The Lord is not (destructible, or withdrawn) as there is no (such) scriptural statement; (but He is declared otherwise); further He is eternal according to them (scriptural passages).

“He (alone) having involved all this in darkness (in the form of water assumed by the Intelligent . Prakriti) remains hidden (from view); again having dissolved the darkness, He appears; (single handed) He creates all this world, withdraws it, ordains it in various ways, impels it to action, covers it (with ignorance), brings the light of experience to the soul and redeems it from the bondage (to which the soul was subjected by Himself).” From this text it is clear that the Supreme Lord is not, as other things are, withdrawn (into another thing, since there is no statement whatever in Scripture of the dissolution or withdrawal of Brahman. By the word ‘Nilina’ in the above text is meant being hidden (from view)/ which is seen from the parallel text, “That (Lord) which is perfect and is everywhere, was concealed by (in) the base matter and was still resplendent in its supremacy by its boundless wisdom.” (Rv. X, 129.3).

The Paingins’ Shruti says: “Hidden from view in this darkness. He distinctly sees Prakriti, Purusha and Kala (matter, the soul and Time); but none other sees Him.” “He is the eternal of the eternal, the intelligent of the intelligent, and one that does what is desired by many, — the wise that duly see Him centered in their self obtain the eternal tranquility of release; but none else (obtain it) (Katha, V. 13). “He is indestructible, is not contaminated by the three qualities, is all-pervading, and is the all-perfect Lord, the Supreme Being.” “He is eternal, all-pervading, the cause, the witness of the world, un-assailed by the three qualities of matter, the omniscient and immutable Lord.” From these and like texts, the eternal nature of the Lord becomes clearly perceived.

By the text, “He who is the eternal of the eternal” (Kath. V. 13), the indestructibility has been said of the individual soul too. There is another text which says, “All these intelligent beings proceed (from their mother’s womb)”; hence there is a conflict between the texts. To reconcile them, the Sutrakara says:

The soul too is born from the same Supreme Lord), on the authority of scripture only. So says the Kashayana Shruti, “All these intelligent beings (souls) indeed as indestructible (things) enter into the perfect light of Brahman and as indestructible (things) are born from Him, and they never go to dissolution.”

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