The Atma is effulgent, just as the sun is, by its very nature. People say that they “see” the Atma or Its effulgence, but there is no seeing It. Since It has no second, nothing is outside It. It is not seen, and It cannot see. It has no organs of sight or smell; it has no parts that, when coordinated, can perform any function.
From the lowest joy to the highest bliss of Brahman (Brahma-ananda), each step is an increase of the feeling of delight. Words like highest bliss (Param-ananda) indicate only stages of bliss (ananda). As a matter of fact, all types of bliss are derived from the primary basic source of the bliss of Brahman.
The body grows like a tree sprouting from a tiny seed, and, when the body falls like a ripe fruit to the ground, the seed in it grows into another tree. Voice and other senses also follow; the breath also takes to its own path. The Atma alone is not affected, one way or the other. It remains as ever: unmoved, immovable.
Through sinful deeds, sin (paapa) accumulates; through meritorious deeds, merit (punya). They produce the impulses for a new body, as the primary motive force of the body (sarira). The Atma leaves the old body, with its vision directed to the new one it occupies, like a caterpillar fixes its forelegs on a spot when it lifts up its hind legs. However, the knower of Self (Atma-jnani) has no impulse toward bodily activities, so in his case the Atma is not bothered by a new body at all. The path of spiritual wisdom is the path of the knower of Brahman (Brahma-vid).
The action-enthusiasts are led on to renunciation (tapas). The knowers of Self have escaped from desire, so their minds know no anguish or agony or yearning, which is the mark of renunciation. They are the very Artist who has evolved the creation (the very Viswakartha).
One who has attained the vision of Brahmanhood has nothing further to attain, realise, guard, or seek.