पराभिध्यानात्तु तिरोहितम्, ततो ह्यस्य बन्धविपर्ययौ ॥ ५ ॥
parābhidhyānāttu tirohitam, tato hyasya bandhaviparyayau || 5 ||
parābhidhyānāt—By meditation on the Supreme Lord; tu—but; tirohitam—that which is covered (by ignorance); tataḥ—from Him (the Lord); hi—for; asya—of the soul; bandhaviparyayau—bondage and its opposite, i.e. freedom.
5. But by meditation on the Supreme Lord, that which is covered (by ignorance, viz. the similarity of the Lord and soul, becomes manifest); for from Him (the Lord) are its (the soul’s) bondage and freedom.
It has been shown that the dream-world is false. But an objection is raised against it. The individual soul is but a part of the Supreme Soul and therefore shares Its power of knowledge and rulership even as a spark and fire have alike the power of burning. As such it must also be able to create at will like the Lord. This Sutra refutes it and says that rulership is covered by ignorance in the Jiva state and gets manifested only when in the state of meditation on the Lord this ignorance is destroyed by the knowledge ‘I am Brahman.’ “When that god is known all fetters fall off. . . . From meditating on him there arises, on the dissolution of the body, the third state, that of universal Lordship” (Svet. 1. 11). Till then the Jiva cannot create at will anything real. Moreover, this does not come to man spontaneously, since the bondage and freedom of the individual soul come from the Lord. That is to say, ignorance of His true nature causes bondage, and the knowledge of it results in freedom.