2. The released one; on account of the promise.
What the text says about the soul accomplishing itself in its own form refers to the released soul which, freed from its connexion with works and what depends thereon, i.e. the body and the rest, abides in its true essential nature.--That essential nature no doubt is something eternally accomplished, but as in the Samsâra state it is obscured by Nescience in the form of Karman; the text refers to the
cessation of such obscuration as 'accomplishment.'--How is this known?--'From the promise,'i.e. from the fact that the text promises to set forth such cessation. For Pragâpati when saying again and again, 'I will explain that further to you,' does so with a view to throw light on the individual soul--first introduced in the clause 'that Self which is free from sin, &c.' (VIII, 7, 1)--in so far as freed from all connexion with the three empirical conditions of waking, dreaming and dreamless sleep, and released from the body which is due to Karman and the cause of joy and sorrow. When, therefore, he concludes 'that serene being, i.e. the soul, having risen from this body and having approached the highest light accomplishes itself in its true form,'we understand that such 'accomplishment' means the final release, i.e. the cessation of all bondage, which is gained by the soul, previously connected with Karman, as soon as it approaches the highest light.--The Pûrvapakshin had said that as in the state of deep sleep the manifestation of the true nature of the soul is seen in no way to benefit man, Scripture, if declaring that Release consists in a manifestation of the true nature of the soul, would clearly teach something likewise not beneficial to man; and that hence the 'accomplishment in its own form' must mean the soul's entering on such a new condition of existence as would be a cause of pleasure, viz. the condition of a deva or the like. To this the next Sûtra replies.