Concerning the released soul Scripture states, 'He moves about there, laughing, playing, rejoicing, be it with women, or chariots, or relatives' (Ch. Up. VIII, 12, 3). The doubt here arises whether the soul's meeting with relatives and the rest presupposes an effort on its part or follows on its mere will—as things spring from the mere will of the highest Person.—An effort is required; for we observe in ordinary life that even such persons as kings and the like who are capable of realising all their wishes do not accomplish the effects desired without some effort.—Against this view the Sûtra says 'by the mere will.' For, in a previous passage, Scripture expressly says, 'He who desires the world of the Fathers, by his mere will the Fathers rise to receive him,' &c. (VIII, 2, 1). And there is no other text declaring the need of effort which would oblige us to define and limit the meaning of the text last quoted.
9. And for this very reason without another ruler.
Since the released soul realises all its wishes, it does not stand under another ruler. For to be under a ruler means to be subject to injunction and prohibition, and to be such is opposed to being free in the realisation of all one's wishes. Hence Scripture says, 'he is a Self- ruler' (Ch. Up. VII, 25).—Here terminates the adhikarana of 'wishes.'
10. The absence, Bâdari holds; for thus Scripture says.
A doubt arises whether the Released has a body and sense-organs, or not; or whether he has them or not just as he pleases. The teacher Bâdari holds that body and sense-organs are absent; since the text declares this. The text—'as long as he is embodied there is no freedom from pleasure and pain; but when he is free from the body then neither pleasure nor pain touches him' (Ch. Up. VIII, 12, 1)—declares that pleasure and pain are necessarily connected with embodiedness; and the text—'having risen from this body and reached the highest light he manifests himself in his own shape' (VIII, 12, 3)—declares that the Released one is without a body.
11. The presence, Jaimini holds; because the text declares manifoldness.
The teacher Jaimini holds that the Released one has a body and senses; because the text declares manifoldness—'He is onefold, he is threefold, he is fivefold, he is sevenfold' (Ch. Up. VII, 26, 2). The Self which is one and indivisible cannot be manifold, and the various forms of manifoldness of which the text speaks therefore must depend on the body. The text which speaks of the absence of a body refers to the absence of that body only which is due to Karman; for this latter body only is the cause of pleasure and pain. Next the Reverend Bâdarâyana decides this point by the declaration of his own view.
12. For this reason Bâdarâyana (holds him to be) of both kinds; as in the case of the twelve days' sacrifice.
'For this reason,' i.e. for the reason that the text refers to the wish of the Released, the Reverend Bâdarâyana is of opinion that the Released may, at his liking, be with or without a body. This satisfies both kinds of texts. The case is analogous to that of the twelve days' sacrifice which, on the basis of twofold texts—'Those desirous of prosperity are to celebrate the dvâdasâha,' and 'The priest is to offer the dvâdasâha for him who desires offspring'—belongs, according to difference of wish, either to the sattra or the ahîna class of sacrifices.—The next Sûtra declares that the body and the sense-organs of the Released are not necessarily created by the Released himself.
13. In the absence of a body, as in the state of dream; that being possible.