The soul is a part of the Lord, on account of his being declared to be variously related to him; also declared otherwise (as unrelated); and because some Sakhins differently record that Brahman is of the nature of slaves, fishers and so on.. And on accoun

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43. The soul is a part of the Lord, on account of his being declared to be variously related to him; also declared otherwise (as unrelated); and because some Sakhins differently record that Brahman is of the nature of slaves, fishers and so on.

“May the omnipresent Lord ever protect me; I am the son of the Supreme Lord.” “For the reason that the soul (far) inferior to the Lord knows the Supreme Lord to be its father or the father of the universe, the Lord is said to be produced (made known to the world) by the inferior soul.” (Rv. 1. 164. 18). “He (the soul) who knows that (Brahman) became the father of the father (of the world)” (Mu. 1. 14). “He who knows them (the manifestations of the Lord), became the father of the father (of the world).” (Rv. I. 164. 16).” “Two birds which are inseparable friends, etc.” (Ath. III. 1. 1). These and like texts declaring the soul to be variously related to Brahman (as the son, father, friend, etc.) the soul is said to be the part of the Lord. The Parasharyayana Shruti runs to the same effect: “ Part indeed is he of the perfect Lord, this individual who passes through birth and death; for differently indeed is he designated as father, son, brother, friend, etc. (of the Supreme). The Kashayana Shruti presents the other view, “Different is the Lord and different is the soul; for He is none of this and this is none of Him. (The Lord has nothing to expect of the soul but He has to do everything for the soul; and the soul has nothing to do for the Lord but has everything for hint to be done by the Lord).

Some Sakhins read of Him as if He were identical with the soul thus: “The fishers are Brahman, the gam biers are Brahman, these pilots are Brahman indeed”. The Agniveshya Shruti conveys the same (thus), “Part indeed is he of the Lord; for some Sakhins have declared him as separate, and some as not separate.” This is also said in the Varaha Purana, “As Hari is spoken of as son, brother, friend, master and in ever so many ways, by Scripture, the soul is for this reason considered part of Him; and for the reason that the Lord is sung as separate as well as not-separate from the soul, the latter is said to be the part of the Lord. The separateness and non-separateness therefore ought not to be understood literally (in the primary sense).”

“All the beings are (but) a foot of Him” (Rv. X. 90. 3).

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