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I ADHYAYA, I PÂDA, 13.
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by supreme bliss is different from the individual soul, which is subject to karman, whether that soul be in its purified state or in the impure state that is due to its immersion in the ocean of manifold and endless sufferings, springing from the soul's contact with Prakriti (Pradhana).
13. The Self consisting of Bliss (is the highest Self) on account of multiplication.
We read in the text of the Taittiriyas, ' Different from this Self, which consists of Understanding, is the other inner Self which consists of bliss' (Taitt. Up. II, 5).--Here the doubt arises whether the Self consisting of bliss be the highest Self, which is different from the inner Self subject to bondage and release, and termed giva' (i. e. living self or individual soul), or whether it be that very inner Self, i.e. the giva. It is that inner Self, the Purvapakshin contends. For the text says of that this, i.e. the Self consisting of bliss, is the sårîra Self'; and sårira means that which is joined to a body, in other words, the so-called giva.--But, an objection is raised, the text enumerates the different Selfs, beginning with the Self consisting of bliss, to the end that man may obtain the bliss of Brahman, which was, at the outset, stated to be the cause of the world (II, 1), and in the end teaches that the Self consisting of bliss is the cause of the world (II, 6). And that the cause of the world is the all-knowing Lord, since Scripture says of him that he thought,' we have already explained.-That cause of the world, the Parvapakshin rejoins, is not different from the giva; for in the text of the Khandogyas that Being which first is described as the creator of the world is exhibited, in two passages, in co-ordination with the giva ('having entered into them with that living Self' and 'Thou art that, O Svetaketu '). And the purport of co-ordination is to express oneness of being, as when we say, This person here is that Devadatta we knew before.' And creation preceded by thought can very well be ascribed to an intelligent giva. The connexion of the whole Taittiriya-text then is as follows. In the introductory clause, He who knows Brahman attains the
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