Māndukya 2.03
The two states, the universal (viśva) and the luminous (taijasa), are bound by cause and effect. The Prājña i.e. deep sleep state, is bound by cause. But the fourth state is not bound by either of the two (i.e. the fourth state is beyond cause and effect).
Bhāshya 2.03
The reference here is only to the various functional states, and defective attributes like 'bound' should not be attributed to the forms of the Lord. Various testimonials are provided clarifying how to resolve such ambiguity. The definition of Sarasvati, the Vedic goddess, is especially of interest - "O lords of gods, my dedication is always to the praise of Vishnu's qualities. Therefore, any other words that oppose that are not my meaning anywhere. I am always on that path, thus called Sarasvati."
"The cause and effect, being bound together is dependent on the all-pervading Lord. Hence the Lord is described in some scriptures as being bound in his forms as Vishva, etc."
- stated thus as well.
"He is termed 'bound' (baddha), as he binds, and is termed 'sorrowful' (duḥkhī), as he causes sorrow. He is termed a 'living being' (jīvaḥ) as he makes him born and is termed 'nature' (prakṛti) as he manifests. He is termed 'inferior' (avaraḥ) as he degrades and is termed 'impermanent' (anityaya) as he causes impermanence."
- stated thus in the vedic testimonial of Kauṣārava.
"O lords of gods, my dedication is always to the praise of Vishnu's qualities. Therefore, any other words that oppose that are not my meaning anywhere. I am always on that path, thus called Sarasvati. Therefore, the qualities of Hari are to be known."
- stated thus in the Mahā Upanishad.
