1. (On the soul's) having approached (the highest light) there is
manifestation; (as we infer) from the word 'own.'
The Sûras now proceed to consider the _kind_ of superior existence
(aisvarya) which the released souls enjoy.--The text says, 'Thus does
that serene being, having risen from the body and having approached the
highest light, manifest itself in its own form' (Ch. Up. VIII, 12, 3).
Does this passage mean that the soul having approached the highest light
assumes a new body, to be brought about then, as e.g. the body of a deva;
or that it only manifests its own natural character?--The text must be
understood in the former sense, the Pûrvapakshin holds. For otherwise
the scriptural texts referring to Release would declare what is of no
advantage to man. We do not observe that its own nature is of any
advantage to the soul. In the state of dreamless sleep the body and the
sense-organs cease to act, and you may say the pure soul then abides by
itself, but in what way does this benefit man? Nor can it be said that
mere cessation of pain constitutes the well-being of the soul which has
approached the highest light, and that in this sense manifestation of
its own nature may be called Release; for Scripture clearly teaches that
the released soul enjoys an infinity of positive bliss, 'One hundred
times the bliss of Prajâpati is one bliss of Brahman and of a sage free
from desires'; 'for having tasted a flavour he experiences bliss' (Taitt.
Up. II, 7). Nor can it be said that the true nature of the soul is
consciousness of the nature of unlimited bliss which, in the Samsâra
condition, is hidden by Nescience and manifests itself only when the
soul reaches Brahman. For, as explained previously, intelligence which
is of the nature of light cannot be hidden; hiding in that case would be
neither more nor less than destruction. Nor can that which is mere light
be of the nature of bliss; for bliss is pleasure, and to be of the
nature of pleasure is to be such as to agree with the Self. But, if the
Self is mere light, where is the being by which light is to be
apprehended as agreeable to its own nature? (i.e. where is the knowing
subject conscious of bliss?) He, therefore, who holds the Self to be
mere light, can in no way prove that it is of the nature of bliss. If,
moreover, that which the soul effects on approaching the highest light
is merely to attain to its own true nature, we point out that that
nature is something eternally accomplished, and that hence the
declaration that 'it manifests (accomplishes) itself in its own nature'
would be purportless. We hence conclude that on approaching the highest
light the soul connects itself with a new form only then brought about.
On this view the term 'accomplishes itself is taken in its direct sense,
and the expression 'in its own shape' also is suitable in so far as the
soul accomplishes itself in a nature specially belonging to it and
characterised by absolute bliss.--This view the Sûtra rejects. That
special condition into which the soul passes on having, on the path of
the Gods, approached the highest light is a manifestation of its own
true nature, not an origination of a new character. For this is proved--
by the specification implied in the term 'own,' in the phrase 'in its
own nature.' If the soul assumed a new body, this specification would be
without meaning; for, even without that, it would be clear that the new
body belongs to the soul.--Against the assertion that the soul's own
true nature is something eternally accomplished, and that hence a
declaration of that nature 'accomplishing itself would be unmeaning, the
next Sûtra declares itself.