And the Shruti (distinctly) shows that.

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23. And the Shruti (distinctly) shows that.

It is the Bhallaveya Shruti which runs thus, “With regard to Brahma and others, the word ‘Atman’ declares all the qualities, but it does not, with regard to others.”

24. For the same reason the attributes of being the ‘nourisher’ and the pervader of all by light’, are also not meant for contemplation by all.

“Being the nourisher” and “Being the pervader by light” are also attributes to be comprehended in the meditation by the gods, etc., not by others; for the same reason, i.e., on account of the difference of eligibility or capability. It is said in the Brihat Tantra thus: “The qualities of being the ‘nourishes’ the ‘all-pervader’, etc., are only meant to be contemplated by the gods, while bliss and other qualities are meant for all; otherwise, the contemplation in violation of this rule might be productive of evil consequences”.

A doubt may arise thus: That Vidya in which a large number of the attributes is given, is meant for the exalted souls; and the other (Vidyas) for other souls. But this view is to be rejected; for,

25. The attributes are to be comprehended from all the Vidyas because even in Purusha-Vidya, (while some only an mentioned), some others are not.

For even in the Vidya or knowledge conveyed by the Purusha Sukta (which is considered the highest of all the Vidyas), some of the qualities required to be known by the eligible are not declared. The Brahma Tarka says: “Throughout the Purusha Sukta, the qualities of Vishnu are declared more than in any other; even there all the qualities are not exhaustively described; hence they are to be comprehended from a study of all Scripture.”

26. (The attributes conveyed by such terms as) ‘Kill, etc’, (of piercing, etc.,) (are not meant to be comprehended in contemplation by all), on account of the result being of a deferent character.

The Brihat Tantra says thus: “To such forms of contemplation, as ‘O Lord break (the strength of the wicked); pierce them; destroy them’; all are not entitled; for it is not fit that ascetics should contemplate in such manner, since the purpose thereof is of a different character, i.e., does not become ascetics. Hence eligibility is not the same in all. And by the improper form of contemplation, they (souls) might not only spoil their purpose, but bring positive evil upon themselves.”

A question arises whether the released soul (in heaven) has or has not to perform meditation. In reply the Sutrakara says:

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