mantra
proclaiming that Brahman, which forms the general topic of the chapter,
possesses the qualities of true existence, intelligence, infinity; after
that it is said that from Brahman there sprang at first the ether and
then all other moving and non-moving things, and that, entering into the
beings which it had emitted, Brahman stays in the recess, inmost of all;
thereupon, for its better comprehension, the series of the different
Selfs ('different from this is the inner Self,' &c.) are enumerated, and
then finally the same Brahman which the mantra had proclaimed, is again
proclaimed in the passage under discussion, 'different from this is the
other inner Self, which consists of bliss.' To assume that a mantra and
the Brahma/n/a passage belonging to it have the same sense is only
proper, on account of the absence of contradiction (which results
therefrom); for otherwise we should be driven to the unwelcome inference
that the text drops the topic once started, and turns to an altogether
new subject.

Nor is there mentioned a further inner Self different from the Self
consisting of bliss, as in the case of the Self consisting of food,
&c.[108] On the same (i.e. the Self consisting of bliss) is founded,
'This same knowledge of Bh/ri/gu and Varu/n/a; he understood that bliss
is Brahman' (Taitt. Up. III, 6). Therefore the Self consisting of bliss
is the highest Self.

16. (The Self consisting of bliss is the highest Self,) not the other
(i.e. the individual Soul), on account of the impossibility (of the
latter assumption).

And for the following reason also the Self consisting of bliss is the
highest Self only, not the other, i.e. the one which is other than the
Lord, i.e. the transmigrating individual soul. The personal soul cannot
be denoted by the term 'the one consisting of bliss.' Why? On account of
the impossibility. For Scripture says, with reference to the Self
consisting of bliss, 'He wished, may I be many, may I grow forth. He
brooded over himself. After he had thus brooded, he sent forth whatever
there is.' Here, the desire arising before the origination of a body,
&c., the non-separation of the effects created from the creator, and the
creation of all effects whatever, cannot possibly belong to any Self
different from the highest Self.

17. And on account of the declaration of the difference (of the two, the
anandamaya cannot be the transmigrating soul).

The Self consisting of bliss cannot be identical