3. The Self, on account of subject-matter.
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 Pragâpati 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.'