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Vadiraja, gives an elaborate interpretation of the and shows that this Sruti states passage Nityo nityanam, the Pancabhedas (five varieties of distinction) clearly. 1

The passage conveys that the Lord is Paramanitya or supreme eternal among eternal entities. He is Paramacetana or supreme being among all sentients, He brings qualified souls in Samsara and affords them chances for pursuing their respective Sadhana.. He blesses with eternal bliss to those who are eligible. He, being Indweller of all, is the Lord, who is Independent, in all respects. Wise always realize the distinction and not the identity with the Lord. Others do not realize this truth and hence they cannot have the realization of the Lord. It is the very nature of wise that helps them to realize the Lord. Those, who have the realization of the Lord, will attain blissful release. And others have no release due to having no realization. 707 ' The passage also affirms that the Lord alone is the independent Doer and none else. The Kartriva cannot be ascribed to nescience since it is insentient. This also proves that Brahman is not the material cause of the creation, but He is the efficient and independent cause (Nimitta and Svatantra karana). So there is no question of superimposition of Kartriva and the like on Brahman. Here, it is also explained that the Lord is Omnipotent, Supreme and Omniscient as He, having the knowledge of all entities (including primeval matter), creates the world sportively. So He is Independent and others are dependents. 708 Neither He is

initiated by others nor He seeks the help of others in creating the world. The souls are dependent, since the very survival of them is under His control and Bhogabhoktrtva the state of experiencing the enjoyments is also blessed 709 by Him. The repeated description of the attributes such as eternity, sentiency, being alone, doership promises that this sruti is an interpretation of so many other Srutis. Ekatva referred to above establishes Abheda between the original form and incarnations of Brahman. This passage also proves the concept of Visesa, a Samarthyavisesa (or distinct power) of the Lord and that helps for Bhedavyavahara. 710 There is no difference between the Lord and His incarnations, His limbs and His qualities, All are of the same nature. The attributes are absolutely real and not ephemeral, His The Lord, with Indwelling-forms dwells in all. realization is essential for attaining the release. The liberated ones are identical neither with Brahman and nor with each other. They are distinct from Brahman and also from each other. Brahman is the Lord of the released souls , and they have the direct vision of the Lord always. This 711 will never get affected.

In this passage, the five-fold difference is clearly stated. It is also described that the liberation is of the nature of bliss. And this liberation can be attained through the knowledge of five-fold difference. The sentence Anupasyanti dhirah indicates that there is gradation with distinction with regard to the nature of the souls in respect of their Aparoksajnana or realization. The graded souls are of three kinds and there is mutual distinction among them. The sentence Kaman yo vidadhati indicates the plurality of the means of enjoyments and also mutual distinction among them. Yo vidadhati states that the Lord is the creator of them, and it proves the distinction of matter from Paramatman. This also proves the Jivajadabheda or the difference of the souls from the insentient matter. As Brahman is the Creator of all means of worldly 1 enjoyments, like Brahman, reality of the world is also proved. It is also stated that the world is eternal in the form of Hence, the process of creation is biginninga current. less. 712 Vadiraja opines that, this passage not only established Pancabheda, Taratamya and the like, but at the same time denies the scope for Advaita-views such as identity between the Lord and the Jiva, identity of Jiva and Jiva, non-reality I

of the world, attainment of the Moksa through Nisprakarakajnana, nature of Jivas, Akartrtva to Cit and the like.