Having declared the reality of the world composed of the material gunas and designated by the term (idam), they now speak of the inferiority of the jiva dwelling in this world. The jiva though having a spiritual form, , assumes the gunas by coming under the power of maya. "Because (yat) the jiva associates with material energy by her influence, and becomes tained with upadhis, attaining similarity to the body and senses, coming from the gunas, after that (tad anu), the jiva, his qualities like bliss being covered, attains repeated birth and death in this world (mrtum bhajati)." "But do I, the Lord, also not get covered by ignorance, since I am of very similar spiritual nature to the jiva?" "No, it is not so. The jiva is a particle of consciousness and you are a huge repository of consciousness. The glow of gold, brass or copper can be covered by darkness, but the light of the sun cannot be covered. You, on the other hand (uta), reject it (jahati)." The meaning is this. Maya sakti is a product of the yoga maya skati which comes from the Lord. Her powers are described in the Narada pancaratra in the conversation between the srutis and vidya. Asya avarika saktir mahamaya’khilesvari Yaya mugdham jagat sarvam sarve dehabhimaninah This covering sakti of yogamaya is called mahamaya. She is the mistress of all in the material world, by whom the whole world becomes bewildered and all entities think they are bodies. "She arises only for your expansion, yogamaya, and is not regarded by you as part of your interal energy. She is separated from you. She is thus called the external energy, maya sakti. Just as the snake does not consider the skin which he was separated himself from and given up as himself, you reject this maya, since you have eternal, intrinsic glories." They then reinforce their statement. "You are worshipped in your supreme eightfold powers such as the eight mystic opulences which are already eternally perfect. What is their nature? You have unlimited powers, unlike the powers of others, which are lmited by place and time. Your power is immeasurable because it is intimately related to your svarupa." The srutis say as follows. Ajo hy eko jusamano’ nusete jahaty enam bhukta bhogam ajo’ nyah One unborm associates and enjoys her, and another unborn avoids her who is enjoyed by others. Svetasvatara Upanisad 4.5

When the śrutis showed that the Lord is untouched by matter and different from the jīvas, some other śrutis in agreement praise the Lord. “The world is different from me because it is insentient. “But the jīva is similar to Lord since it is indestructible and conscious. Why should the jīva worship me as some śrutis previously said?” The śrutis then explain the difference between the jīva and the Lord in order to explain that the jīva should worship him. The jīva is different because by his nature, his bliss and other qualities are covered. That is logical since the jīva is just an aṁśa of the Lord. Śrīdhara Svāmī gives the meaning of the verse. This description is found in the Bhagavat Sandarbha commentary. Or, since the jīva is bewildered (śayīta) by māyā, according to his ignorance of his svarūpa (anu), he becomes endowed with a particular form, partakes of similarity to the upādhis of māyā (sa-rūpatām), enjoys objects and experiences saṁsāra (anumṛtyam). Some jīvas are influenced by matter because of having upādhis. Other jīvas are not so influenced. The different svarūpa of the jīva should be understood from seeing the difference in his powers. This is understood from Brahmā’s prayers. dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte tayor anyaḥ pippalaṁ svādv atty anaśnann anyo ’bhicākaśīti Two companion birds sit together in the shelter of the same pippala tree. One of them is relishing the taste of the tree’s berries while the other refrains from eating and instead watches over his friend. Śvetāśvatara Upaniṣad 4.6

The jīva attains various types of suffering by absorption in material enjoyment, because of desires, even though the world is false. “How can the jīva, my aṁśa, a particle of consciousness, become so overcome with illusion by the external energy?” The unfortunate jīva contacts matter by the influence of māyā (yayā), partakes of its guṇas and accepts a similar form, and then dies by māyā (ajayā). You are unaffected by māyā, but the jīva is opposite. His illusions or anarthas arise from the influence of māyā. That is stated by showing the opposite nature of the Lord. You are indifferent to māyā. An example of the snake is given to indicate that māyā belongs to the Lord but not subject to its faults. Association with māyā is a fault and dissociation is a good quality. Thus the intelligent do not become attached to enjoyment of material objects, an enjoyment which is illusory. Or since (yat) the jīva follows māyā for enjoyment (anuśayīta), he thus contacts objects (guṇān) and destroys his knowledge (apeta-bhagah) or is devoid of bhakti to you. Though beyond the material world, he accepts a material form and thus repeatedly dies. Or though the world has a temporary form, the jīva experiences suffering falsely. O lord devoid of birth like jīvas (aja)! Let the jiva attain ignorance (ajām). Since (yat) the jīva develops great attachment to ignorance (śayīta) to enjoy the guṇas, he then experiences birth (sarūpatām). Then after birth, his knowledge becomes completely lost (apeta-bhagaḥ), and he dies. He continually falls into the cycle of birth and death. “It is possible that when I appear as avatāra I will also develop relationship with māyā.” You completely reject ignorance (tām) and what is created by ignorance as a snake rejects an old skin. As a snake no longer even looks at his old skin, you do not look at the creation caused by ignorance. Rather, you enjoy at all times in Vaikuṇṭha. Displaying your powers (ātta-bhagaḥ), being full of eight powers in Vaikuṇṭha, a manifestion of the cit śakti, you remain glorious (mahīyase). “This display of qualities is like the power in Brahmaloka.” It is beyond all guṇas of the material world, being unlimited in power (aparimeya-bhagaḥ).