18. If it be said that this is not so, on account of direct teaching; we reply not so, on account of the texts declaring that which abides within the spheres of those entrusted with special functions.
But, an objection is raised, certain texts directly declare that the released soul also possesses 'world-energy.' Compare 'He becomes a self-ruler; he moves in all worlds according to his wishes ' (Kh. Up. VII, 25, 2); 'He moves through these worlds, enjoying any food he wishes, and assuming any shape he wishes' (Taitt. Up. III, 10, 5). We cannot therefore accept the restriction laid down in the last Sûtra.--Not so, the latter half of the present Sûtra declares, 'on account of the texts declaring that which abides in the spheres of those entrusted with special functions.' The meaning of the texts quoted is that the
released soul participates in the enjoyments connected with the spheres of Hiranyagarbha and other beings which are entrusted with special functions. The soul whose knowledge is no longer obstructed by Karman freely enjoys all the different worlds in which the power of Brahman manifests itself and thus is fully satisfied.--But if the released soul, no less than the soul implicated in the Samsâra, experiences enjoyments belonging to the sphere of change, it follows that the sum of its enjoyments is finite and limited, and that hence the released soul is no better off than the soul in the state of bondage!--Of this doubt the next Sûtra disposes.