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IV ADHYAYA, 4 PÂDA, 1.
755
FOURTH PÂDA.
1. (On the souls) having approached (the highest light) there is manifestation; (as we infer) from the word 'own.'
The Satras 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' (Kh. 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 Pārvapakshin 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 Pragàpati 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 Samsåra 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
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