The subject-matter of the whole section shows that by the Self
manifesting itself in its own form there is meant the Self as possessing
the attributes of freedom from all evil and sin and so on. For the
teaching of Prajâpati begins as follows: 'the Self which is free from
sin, free from old age, from death and grief, from hunger and thirst,
whose desires and thoughts spontaneously realise themselves.' And that
this Self which forms the subject-matter of the entire section is the
individual Self we have shown under I, 3, 19. The manifestation of the
true nature of the soul when reaching the highest light therefore means
the manifestation of that Self which has freedom from sin and so on for
its essential attributes-that nature being in the Samsâra state obscured
through Nescience. When therefore at the moment of Release those
essential qualities assert themselves, the case is one of manifestation
of what already exists, not one of origination. Thus the reverend
Saunaka says, 'As the lustre of the gem is not created by the act of
polishing, so the essential intelligence of the Self is not created by
the putting off of imperfections. As the well is not the cause of the
production of rain water, but only serves to manifest water which
already exists--for whence should that originate which is not?--thus
knowledge and the other attributes of the Self are only manifested
through the putting off of evil qualities; they are not produced, for
they are eternal.' Intelligence, therefore, bliss, and the other
essential qualities of the soul which were obscured and contracted by
Karman, expand and thus manifest themselves when the bondage due to
Karman passes away and the soul approaches the highest light. On this
view of 'manifestation' there remains no difficulty.--Here terminates
the adhikarana of 'on approaching manifestation.'