The soul is separate from, (not one with, Brahman), from the statements in Scripture.

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28. The soul is separate from, (not one with, Brahman), from the statements in Scripture.

“The Supreme Lord is absolutely separate from the whole class of souls; for He is inconceivable, exalted far above the souls, most high, perfect in excellences and He is eternally blessed, while from that Lord this soul has to seek release from bondage.” From this Kaushika Shruti, embodying a reasoning, it is plain that the soul is separate from the Lord, not one with Him.

29. Only on account of having for his essence qualities similar to those of Brahman, the soul is spoken of as Brahman, as in the case of the all-wise Brahman.

Since the essence (i.e.) the very nature of the soul consists only of wisdom, bliss and other qualities similar (in some degree) to those of Brahman, there proceeds the statement that the soul is one with (like) Brahman; Just as in the text, “All this indeed is Brahman” (Ch. III. 14. 1), Brahman is spoken of as identical with all (the world), on account of there being all the qualities in Brahman which are predicated of the whole world. The following is in the Bhavishyat Purana: “The souls are separate, the perfect Lord is separate, still owing to the similarity of intelligent nature, they are spoken of as Brahman in the various Scriptural disquisitions.”

Origination has been predicated also of the soul; hence he cannot be said to have the eternal association of Karma (actions) or to attain to eternal existence as conveyed by the text, “He is bound to merit and demerit which have no beginning and (when) released by the Supreme Lord he is fit to become eternized”. To reconcile this contradiction, the Sutrakara says:

30. The contradiction affecting the authoritativeness of Scripture does not arise, since the soul has existed all along with the Supreme Being, it being thus observed also in Scripture.

As the Supreme Lord exists without beginning or end so also does the soul. And the Agniveshya Shruti says, “The highest Lord is eternal, the soul is eternal; and non-eternal are the physical appendages of the latter. So (they say) he is born, he dies, he is released.” Also in the Mahabharata are the following: (1) “The soul is eternal, pleasure and pain are non-eternal (not permanent) (2) “Jiva (the soul) is permanent, but his body is not permanent.”

In the texts, “ The soul, whose essence is intelligence, with all the gods, (stand firm on the Imperishable) "; (Pr. IV. 11). “ He is bliss, he is taken to that world by the Supreme Being, he is released "; the soul is said to consist of intelligence, bliss, etc. On the other hand in the Paingins’ Shruti, “When released from misery, he becomes blessed; when rescued from ignorance he becomes wise; when cured of weakness, he becomes strong; he becomes eternal and fearless ”; the soul seems to be other than blessed, etc. To remove this contradiction, the Sutrakara says:

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