And on amount of the soul not being ‘possessed of (extensive perfect) power, there is nothing contrary (to the statement of his being separate from the Lord).

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48. In the case of the soul, activity and release result from the command (Will) of the Lord; for he is connected with the body, as in the case of light etc.; (whereas it is not so in the case of the manifestations of the Lord).

It is seen that the soul is able to act when permitted to do so by the Lord; and from the Lord, he obtains release; for though he may be spoken of as a part of the Lord like His own manifestations) he is different, because of his connection with the gross body. And this is seen from such texts as, “ He who dwelling within guides the soul ” (M.S.) “He who knows Him thus (becomes immortal)” (T.A.. III. 12). But to reveal Himself the Lord does not require the permission or favour (of any); (nor are His manifestations limited by bodily existence). The following is in the Chaturveda Sikha. “I am Vasudeva, Sankarshana, Pradyumna, Anirudha; I am Matsya, Kurma, Varaha, Narasinha, Vamana, (Parashu) Rama, Rama Krishna, Buddha, Kalkin; I am (in a) hundred forms; I am in a thousand forms; I am (of) innumerable (forms); I am (of) infinite forms; these indeed are never born never cease to be, they need no permission, they have no bondage, no release; and all these without exception are perfect, they all are the Lord, they are never old, are (all) absolutely immortal, they are (all) distinct (from the imperfect world), they (all) consist of perfect bliss.”

And this is justifiable on this analogy: just as the deity sun dwelling in the orbit of the sun is not different from the deity (sun, his part) presiding over his own light, so also there is no difference between the Lord and His manifestations Matsya, etc., called His parts.

“The white, black, the pupil of the eye, etc.” (A-A. II. 1. 5) as described in this text, the eye though said to be the part of the same sun, is not possessed of the same power, owing to its connection with the body. On the other hand, it is under the care and guidance of the sun, and by the very sun, the cover of gloom is to be removed from it. Likewise the ocean of pure water outside the universe and the sea of pure water within, are one; but of phlegm which is also considered a part (product) of water, there is (only) the dependence on water, and in the same water is found the remedy for the change due to it in pulsation. In the Mokshadharma also (this is said): “Whatever thing of this world is in the embodied state, O Lord of men, is all composed of the five elements which have been produced by the will of the Lord; and on the other hand the most glorious Lord Narayana, the Ruler of rulers, is the supreme thing and cause of all; He is not subject to the contamination of the elements; He is the inner guide of all beings; He bestows upon the soul the boon of heavenly bliss; He is possessed of all the lordly qualities; but he is free from the contamination of the three (material) qualities; such is the Lord whom, O best of kings, the soul seeks to know — the soul who is subject to dissolution in respect of body and consists of subtle essence”. And the Varaha Purana says, “Though they are called parts, still the souls being fit for bodily existence are subject to the states of bondage and release and are consequently in need of the Lord’s grace (and help). Not so Hari the Lord in His manifestations of ‘Matsya’, etc.; for these are not subject to bodily limitation, unlike the light of the sun and the eye; neither are they (manifestations of the Lord) of different nature as the sea of pure water and phlegm are, though parts of the same element, water; for the other, i.e., the part separate is in need of help from the whole and has its obstacle removed only through the favour of the whole.

Besides, the soul is of imperfect power and therefore cannot be likened to Matsya and other manifestations of the Lord. So says the Chaturveda Sikha: “Of that supreme Lord (just now described) (these) are indeed three forms, Krishna, Rama, Kapila; of the same supreme Lord there are five forms, ten forms, a thousand forms and innumerable forms. Those and these forms are all perfect, are all unlimited, are all incomparable, are all immeasurable. Now the lower beings (souls); they are all imperfect, are all bound down, and then some are released”.

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