And because it is seen (from Shruti) and (from Smriti).

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21. And because it is seen (from Shruti) and (from Smriti).

From the Shruti, “Then, therefore, begins the enquiry into the gradation of blissfulness” (Tait. II. 8.), difference of degree is clearly seen in the bliss enjoyed by the souls from the best of men upwards to Brahma the four-faced. The Smriti indicated by ‘and’ is, “According as the intensity of devotion to the Lord of lords is seen to differ here (while in this world, or among the wise), the gradation is seen also (in the enjoyment) of bliss in heaven by the (released) souls after the destruction of the Lingadeha (or subtle body)”.

It may be stated that the Lord is the author only of creation and destruction (or the destruction of what is created); but protection too need not be attributed to Him; for protection or continuance of things as created is in the very nature (of the world) till destruction. To correct this view the Sutrakara says:

22. Also because the same test denies of Brahman the limitation of power to the extent spoken of at first and declares of Him something more than that.

The Shruti having prohibited the idea that the Lord’s power is limited to what is said in the earlier part of the text itself, declares in the latter part something more of Him than what has been said, to wit, “Not of this extent only; there is something more; He who showers everything desired by the devoted, supports and nourishes both heaven and earth” (R. V. x. 31. 8). The term ‘also’ (cha) implies the following Smriti (speaking to the same effect): “The creation, protection and destruction and order of the whole world are the work of the one Lord Hari only, for He is almighty” (Brahmanda Purana).

Further the direct knowledge of the Supreme Lord can be obtained only through His grace by intense devotion, not merely by other efforts of the soul. To make this truth clear, (the utmost subtlety of the Lord) is affirmed (in the following Sutra).

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