sampadyāvihāya svenaśabdāt ..4.4.1..

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SUTRA IV. 4. 1.

सम्पद्याविहाय स्वेनशब्दात्॥४.४.१॥

sampadyāvihāya svenaśabdāt ..4.4.1..

… Sampadya, of the person who has reached Brahman. … Avirbhavah, manifestation… Svena, «by one’s own»… ashabdat, inferred from the word.

1. The phrase «accomplishing one’s own form», means manifestation in one’s real form, because the word Svena, «in its own», indicates that. — 538.

COMMENTARY

When the soul approaches the Highest Light, through the force of its devotion, accompanied by knowledge and dispassion, then there is release for it from the chain of Karma, and there is manifestation in it of the eight-fold superior qualities, which from latency come into manifestation then. It is then said that there has taken place the manifestation of its natural character. This particular condition, characterised by the rise of one’s natural condition to the surface is called Svarupa abhinishpatti. Why? Because the word Svena in the above text requires this explanation. This word is an adjective qualifying the word Rupa in the above. If the soul assumed a new body, then this word would have no force. Because, even without that, it would be clear that the new body belonged to the soul. The other meaning of Svena would be «belonging to it» and Rupena would mean «in a form belonging to it». This would be purely a useless expression, for the body, which the soul takes, must ipso facto belong to it. Moreover, the word Nishpatti does not always mean accomplishment, but manifestation also. As in the phrase «Idam ekam sunishpannam».

To the objection that the soul’s own true nature is something eternally accomplished, and hence the manifestation of that nature cannot be the end of man (Purushartha), we reply — true, it is the eternal nature of the soul that manifests in Mukti. And yet such manifestation cannot be said to be useless, because the very object and end of all human exertion is to bring about this manifestation. Consequently all such efforts are not useless, because they subserve the purpose of bringing about this manifestation. The School of Patanjali holds the view that the mere cessation of pain which arises through the super-imposition of Prakriti, constitutes the wellbeing of «the soul which has approached the Highest Light, and that Nishpatti is nothing more than this condition of the Self-luminous, pure intelligence. This, however, is not the Vedanta view. The «release» of the Vedanta is not a state of negation, not a state in which there is merely an absence of all sufferings caused by Prakriti, but it is a positive state of enjoyment of bliss, as we find in the Taittiriya Upanishad (II., 7): «For having tasted a flavour of the Supreme, he experiences bliss». This shows that in the state of Mukti there is experiencing of intense bliss and not merely a cessation of pain.

But, how do we know that approaching the Highest Light is Mukti? To this question the next Sutra gives a reply:

Note: To understand the argument fully it is necessary to know the context of the whole passage of the Chhandogya Upanishad in which the above text of «approaching the Highest Light» occurs. One must read the whole of the history of the teaching given by Prajapati to Indra and Virochana as we find in the Chhandogya Upanishad (VIII., 7 to 12). It is in these Khandas from 7 to 12 that Prajapati teaches the nature of the soul in the waking state as well in the dreaming and dreamless sleep. When, however, Indra is not satisfied with these partial truths, Prajapati finally promises — «I shall explain him further to you, and nothing more thin this». In fulfilment of this promise, he teaches the condition of the soul in Mukti.

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