On account of the difference of power.

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38. On account of the difference of power.

(The soul is not an absolute agent as the Lord is), for the soul is of very limited power.

39. And on account of the absence of the, feeling in him of being perfect (accomplished).

And because the dependent state of the soul appears from the absence of the sense of being accomplished (i.e., the feeling of satisfaction and confidence in himself), therefore (the absolute agent-ship of the Lord and the dependent agent ship of the soul) are to be distinctly understood.

40. And even as the carpenter, (the soul is am agent) in double fashion.

As the carpenter is an agent under the master who causes him to work and is also an agent by himself so in the case of the soul, there is the guidance of the Lord, as well as the soul’s own capability of action.

41. And (it) is but dependent upon the perfect Lord (only), (as seen) from, scripture to that effect.

And that capability of action is derived (by the soul) from the perfect Lord only. “The power of an agent, instrumentality, character, the tenacious memory, physical endurance all states and qualities exist by the grace of the Lord, and when his grace is withdrawn, they all cease to exist.” Thus indeed says the Paingins’ Shruti.

42. The Lord impels the soul to action, only according to (the tendency of) his previous actions and his effort (or aptitude), so that the injunctions and prohibitions are not purportless, etc.

Thence (from accepting the Lord as the absolute controller guiding the action of the soul) scripture does not become purportless. For the guiding of the Lord is according to the souls’ previous works and his effort or natural aptitude. By the term, etc., the absence of partiality, etc., is to be taken. All this is said in the Bhavishyat Parvan, — “Only with reference to the previous action, the effort and preparation (aptitude) of the soul, the Supreme Lord makes him do everything; and that action is also said to be done by the Lord, (being done under the guidance of the Lord). The series of actions having no beginning, the Lord being all powerful (and perfect) no objection arises (here).” In the Mokshadharma, the following is said, “This (agent-ship) is true of the soul, when it is understood to be under the control of the Lord; the same is denied of him when taken in the absolute sense (Lit. This is so and this is not so. This is and it is not).”

“Parts indeed are these souls and the whole is the Lord indeed. The immutable Hari himself causes all this to be done by (His) parts.” Thus from the Gaupavana Shruti, it appears that the soul is the part of the Lord, But the contrary appears from the Bhallaveya Shruti. “The soul is no part whatever of the Lord, in no way connected with Him or helpful to him. But it is the Lord, omnipotent and absolute, that bestows fruits on the soul according to (his) desert. For the Lord is not ruled, by any other, while He is the ruler of all/’ Hence the Sutrakara says:

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