Also for the reason that the soul is hut a reflection (of the Lord), (he cannot be likened to Matsya, etc.).

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50. Also for the reason that the soul is hut a reflection (of the Lord), (he cannot be likened to Matsya, etc.).

Equality with the Lord or His manifestations cannot be predicated of the soul, because he is but a reflection of the Lord, as described in the text, “The souls stand as so many reflections with regard to the different forms of the Lord.” (Rv. VI. 47. 18). It is said also in the Varaha Purana, “There are parts of two different descriptions, of the supreme Lord of all power, viz., the part which is a reflection and the part which is essential, (i.e., not different from His essence). The parts by reflection are called the souls, while the other parts are known to be the manifestations of the Lord. In the parts by reflection, there is a reduced similitude, but the other parts are essentially the Lord Himself.” “And the reflection is known to be of two kinds, that which is conditioned and that which is not conditioned. So the soul is an unconditioned reflection of the Supreme Being, just as the rainbow is of the sun.” (The Paingins’ Shruti). And another Shruti says, “Just as the shadow depends upon the body, so all this world rests dependent upon Him (Pr. III-3).

Here the Sutrakara gives the cause of dissimilarity between the various units of reflection (of the same Lord), (i.e., the souls).

51. On account of the varying Adrishta.

The diversity in the several units of reflection is due to the diversity in the knowledge, action, etc., attributes which have been present in the soul without a beginning.

52. And thus (i.e., on the same principle), the diversity of desire, etc., (of the souls) (is to be accounted for).

The diversity of desire and hatred, pain and pleasure, etc., follow from the same diversity of the unseen principle of aptitude, etc. By the term ‘and’, is indicated that even the diversity observed at each moment is accounted for on the same principle.

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