Prayers by the Personified Vedas
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living entity is self-sufficient. The individual living entity never has sufficient knowledge; otherwise, how could he have come under the control of  maya , or the material energy? The word sufficient can be accepted, therefore, only in proportion to the magnitude of the living entity. The spiritual oneness of the Supreme Lord and the living entities is never to be accepted as homogeneity. Each and every living entity is individual. If homogenous oneness is accepted, then by the liberation of one individual soul, all other individual souls would have been liberated immediately. But the fact is that every individual soul is differently enjoying and suffering in the material world.
The word  mayat  is also used in the sense of transformation, or sometimes it is used to mean by-product. The impersonalist theory is that Brahman Himself has accepted different types of bodies and that this is His  līlā  or pastime. There are, however, many hundreds and thousands of species of life in different standards of living conditions, such as human beings, demigods, animals, birds and beasts, and if all of them were expansions of the Supreme Absolute Truth, then there would be no question of liberation because Brahman is already liberated. Another interpretation put forward by the Māyāvādīs is that in every millennium different types of bodies are manifested, and when the millennium is closed, all the different bodies or expansions of Brahman automatically become one, ending all different manifestations. Then in the next millennium, according to this theory, Brahman again expands in different bodily forms. If we accept this theory, then Brahman becomes subject to change. But this cannot be accepted. From  Vedānta-sūtra  we understand that Brahman is by nature joyful. He cannot, therefore, change Himself into a body which is subject to painful conditions. Actually, the living entities who are part and parcel of Brahman are infinitesimal particles prone to be covered by the illusory energy. As explained before, the particles of Brahman are like sparks blissfully dancing within a fire, but there is a chance of their falling from the fire to smoke, although smoke is another condition of fire. This material world is just like smoke, and the spiritual world is just like a blazing fire. The innumerable living entities are prone to fall down to the material world from the spiritual world when influenced by illusory energy, and it is also possible for the living entity to become liberated again when by cultivation of real knowledge he becomes completely freed from the contamination of the material world.
The theory of the  asuras  is that the living entities are born of material nature, or  prakṛti , in touch with the  puruṣa . This theory also cannot be accepted because both the material nature and the Supreme Personality