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That even in the state of non-separation-described in texts such as, 'Being only this was in the beginning' the souls joined to non-sentient matter persist in a subtle condition and thus constitute Brahman's body must necessarily be admitted; for that the souls at that time also persist in a subtle form is shown under Sutras II, I, 34; 35.
Or else like light and its abode, both being fire. The or sets aside the other two alternatives. If Brahman itself only appeared in the form of non-sentient things as the snake itself only constitutes the coils both sets of texts, those which declare difference as well as those which declare the unchangeableness of Brahman, would be contrary to sense.
The highest Brahman, in its causal condition as well as in its so-called 'effected' state, constitutes the Self of the world, for in the former it has for its body all sentient and non-sentient beings in their subtle form, and in the latter the same beings in their gross condition.
The world is non- different from Brahman in so far as it is its effect. There is no confusion of the different characteristic qualities; for liability to change belongs to non-sentient matter, liability to pain to sentient souls, and the possession of all excellent qualities to Brahman: hence the doctrine is not in conflict with any scriptural text.
While the highest Self thus undergoes a change in the form of a world comprising the whole aggregate of sentient and non-sentient beings all imperfection and suffering are limited to the sentient beings constituting part of its body, and all change is restricted to the non-sentient things which constitute another part.
Now the question arises whether that Self is an agent or, being itself non-active, erroneously ascribes to itself the activity of the non-sentient gunas. The prima facie answer is that the individual Self is not an agent, since the sacred texts concerned with the Self declare that the Self does not act, while the gunas do act.
The ruling element of the world, i.e. the Lord, finally, who has the sentient and non-sentient beings for his modes, undergoes a change in so far as he is, at alternating periods, embodied in all those beings in their alternating states.
We therefore, adopting the second alternative, hold that the case under discussion is analogous to that of light and that in which it abides, i.e. the luminous body. In the same way the non-sentient world constitutes the form of Brahman. Or else in the manner stated above. The but sets aside the two preceding alternatives.
Analogously the combination of non-sentient matter, sentient beings, and the Lord constitutes the material cause of the world, but this does not imply any confusion of the essential characteristics of enjoying souls, objects of enjoyment, and the universal ruler, even in the world's 'effected' state.
For the Samsara state consists in the possession of name and form, which is due to connexion with non-sentient matter, such connexion springing from good and evil works.
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