Indian Philosophy v2.c27.s2.32

v2.c27.s2.32

After the destruction of pāśa, the individual is said to become Śiva,⁵ i.e. attain perfect resemblance to him, though the five functions of creation, etc., are reserved for God only.⁶ Since the soul has no dust or darkness in it, the light of God shines through it. Deliverance is not becoming one with God, but enjoying the presence of the Lord. Meykaṇḍar says: "Did the soul perish on becoming united with Śiva, there would be no eternal being to be associated with God. If it does not perish, but remains a dissociated being, then there would be no union with God. But the impurities will cease to affect the soul, and then the soul, like the union of salt with water, will become united with Śiva as his servant and exist at his feet as one with him."⁷ "On the removal of sin, the soul attains to the status of Śiva himself."⁸ The freed souls may exist in an embodied or disembodied condition.¹ Some Śaivas believe that in emancipation the body itself is irradiated with the light of Śiva; others think that the souls acquire some miraculous powers. Before they attain union with the Supreme, the souls must consume the fruits of their deeds. The jīvanmukta, though in the body, is one in feeling and faculty with the Supreme. He does not engage in works which lead to further embodiments. He is filled with the presence of God.² He continues to be embodied until his past karma is exhausted, and the deeds of the interval are consumed by the grace of God.³ All the deeds performed by the freed are due to the impulsion of God within them⁴