Or (the pervasion of the soul in the body may be explained) from his quality of being radiant (with intelligence), as in the case of a light.

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Or just as a flame pervades by the property of light, but as a flame it is limited to a particular spot, so also by means of the quality (property) of intelligence the soul has pervasion, and as soul it is limited in space. This is said in the Skandapurana. “The gods are said to be pervading or not pervading according to the settled principle of their special presence or general presence; but in the case of other souls, the pervasion happens to be only by means of the property of intelligence and not in any other way; and the property of intelligence being the very essence of the souls, it is fit to speak of them as pervading (the body). But in the case of the gods who are endowed with peculiar powers by the gracious Lord, the rule comprehends a great variety (of cases).

“He (the soul) is eternal, is without parts, is joined to merit and demerit, he goes to and fro between this world and the other; he is released; he is but an undivided one; he does not become sevenfold, nor tenfold, nor hundredfold.” Thus in the Gaupavana text, absence of manifoldness (parts) seems predicated of the one soul. “ He is fivefold, he is sevenfold, he is tenfold, he is hundredfold, he becomes thousand-fold, he goes (to other worlds), he is released.” Thus in the Parasharyayana Shruti, manifoldness of form seems to be said of him/ The contradiction arising hence, the Sutrakara reconciles (thus):

27. The extending beyond of parts is as in the case of odor; and thus scripture also declares.

Just as fragrance goes forth separated from the flower so from the individual soul, parts go forth separated by the inconceivable power of the Lord. So Shandilya Shruti says “Now, being but one individual he goes forth separated like odour, then again he becomes one; now again he becomes many; as the Lord of lords makes him, so he becomes; the Lord is inconceivable, most high, and worshipful.” This is also said in the Padmapurana, “It is only through the agency of the Lord’s inconceivable power, the individual soul, though devoid of parts, makes himself into many and sports with many forms obtained by means of the high powers produced by Yoga practices, and the consequent grace of the Lord. (This is said of those souls who are capable of Yoga practices).

“That thou art.” (Ch. VI. 8 7); “lam Brahman.” (Bri. III 4. 10). In these and like texts, identity of the soul with the Supreme Being seems to be (declared). On the other hand, separateness appears to be said, in such texts as, “The eternal of the eternal, the intelligent of the intelligent” (Sv. VI. 13), “Two birds which are inseparable friends, etc.” (Sv. IV.6). To remove this contradiction, the following Sutra proceeds.

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