This creation is generated from God and hence can be treated as daughter

Kaaryam tu na tarkyam vinodaaya putrijaayaarthe shrutagitam.

(This creation is generated from God and hence can be treated as daughter. In the world, any effect gets the qualities of its cause. But the imaginable world gets no quality of unimaginable God. Hence, the creation is a separate individual entity giving entertainment to God and can be treated as wife. God is beyond worldly logic of cause and effect).

It is said that Brahma married His own daughter, Sarswati. The inner meaning is not understood. The daughter means that the world is created by God. In the world any product gets the qualities of its cause. The color of gold is seen in its chain. But in the world the cause and effect are imaginable items. But, though the world is imaginable, God, its cause, is unimaginable. Hence, this case of God and world is beyond the normal logic of the worldly cause and effect. Hence, though world is effect, since it is generated from God, it is also not the effect, since the qualities of cause have not entered the effect.

Therefore, from the second angle the world can be treated as an independent entity giving entertainment to God like wife. Veda and Gita are authorities for both the concepts of world being the product of God and also not getting any quality of God. Veda says that world is produced by God (Yato vaa…). Gita also says the same (Aham sarvasya jagatah…). Veda says that no item in the world is God, which is completely different from God (Neti Neti…). Gita also says the same (Natvaham teshu….).

The soul indicated by awareness stands as both representative model or simile as well as the medium

Anye jyotiraadayo rupakapratikaa atmopaadhirapi.

(The soul indicated by awareness stands as both representative model or simile as well as the medium. Other inert items like light etc., stand as representative models or similes only in the form of metaphor).
To explain an aspect of God, any item in the world, inert or alive can be taken as a simile or representative model. Therefore, the soul of an ordinary human being can be taken as simile to God. But, a specific soul like Krishna can also act as the medium, because God enters a specific soul as human incarnation. God does not enter any inert object to become incarnation. When God is said to be the light, the light stands as a simile only but not the medium. In the simile, comparison is clear.

In metaphor, the simile is not clear even though it is also a comparison. When a simile is stressed in comparison, it becomes metaphor. In simile we say that the face is like the moon. Here the word ‘like’ is clearly exposing the simile. In metaphor we say that the face is the moon. In metaphor the comparison is hidden to stress the similarity between face and moon.

God enters only the soul, which is indicated by the awareness

Rupakam bhraantamupaadhau nishiddhamikshateh.

(People misunderstand the metaphor to be the medium of God. This misunderstanding can be checked by the point that no inert item can be the medium of God, since God always enters a soul only).

When we hear the statements like that God is light as in Brahma Sutra (Jyotiradhikaranaat), we are misled to think that God enters the inert light. The reason is that in metaphor, we say that God is light. This is only a hidden simile and we should understand this as the comparison. This means that God preaches spiritual knowledge and removes ignorance like the light removing darkness. The basic concept that God never enters the inert medium helps us to detect this point. By this basic concept, we can understand whether it is a comparison or the medium of God. God enters only the soul, which is indicated by the awareness. It is already cleared that awareness is only a medium of God and not God directly.