Otherwise there would have to be granted the perpetual experience of bliss or of misery or the perpetual experience of both together.

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31. And on account of the fact that only the qualities essentially existing (in the thing) become manifest like virile power, etc., through the grace of the Lord, the (latter) scriptural statement holds true.

Just as the virile power which actually exists in the child becomes manifest in youth, so also blessedness and other qualities forming part of the soul’s essence become manifest on his release, and with reference to this (fact) the scriptural statement proceeds. The Ganpavana Shruti says, “Strength, blessedness, energy, endurance, unclouded wisdom, all essential attributes of the soul become manifest through the grace of the Almighty Lord.”

If the explanation of manifestation were not accepted, there would result that the gods are eternally experiencing, blessedness, etc., the Asuras are eternally experiencing misery, and men are eternally experiencing a mixture of both (which is against fact). “The devout soul (the celestial) is of eternal bliss, wisdom and strength, the Asuras are not such (i.e., of the opposite nature), and men are such and not such, (i.e., both blessed and miserable at once).” So says the Agniveshya Shruti. All this is said in the Bhavishyatpurana. “ The gods are (beings) of eternal happiness, wisdom and strength but the Danavas are ‘not such; for their experience solely consists of misery, while human beings are of mixed experience. But what appears to have caused any difference in their nature is known to be the result of the (bodily) condition. The restoration to the purely essential existence results from the (light of) wisdom secured according to the fitness of the soul. The knowledge of the gods is pure; that of human beings is mixed, and that of the Daityas is perverse; and such is the distinction (that obtains) with regard to knowledge.”

The power to do (everything), (i.e., Agent-ship), has been predicated only of the Lord. But in the text, “According as he does work, he attains to the result”; (Bri. VI. 45.) it is predicated of the soul. To reconcile this contradiction, the Sutrakara says:

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