with the transmigrating
soul, for that reason also that in the section treating of the Self of
bliss, the individual soul and the Self of bliss are distinctly
represented as different; Taitt. Up. II, 7, 'It (i.e. the Self
consisting of bliss) is a flavour; for only after perceiving a flavour
can this (soul) perceive bliss.' For he who perceives cannot be that
which is perceived.--But, it may be asked, if he who perceives or
attains cannot be that which is perceived or attained, how about the
following /S/ruti- and Smr/ri/ti-passages, 'The Self is to be sought;'
'Nothing higher is known than the attainment of the Self[109]?'--This
objection, we reply, is legitimate (from the point of view of absolute
truth). Yet we see that in ordinary life, the Self, which in reality is
never anything but the Self, is, owing to non-comprehension of the
truth, identified with the Non-Self, i.e. the body and so on; whereby it
becomes possible to speak of the Self in so far as it is identified with
the body, and so on, as something not searched for but to be searched
for, not heard but to be heard, not seized but to be seized, not
perceived but to be perceived, not known but to be known, and the like.
Scripture, on the other hand, denies, in such passages as 'there is no
other seer but he' (B/ri/. Up. III, 7, 23), that there is in reality any
seer or hearer different from the all-knowing highest Lord. (Nor can it
be said that the Lord is unreal because he is identical with the unreal
individual soul; for)[110] the Lord differs from the soul
(vij/n/anatman) which is embodied, acts and enjoys, and is the product
of Nescience, in the same way as the real juggler who stands on the
ground differs from the illusive juggler, who, holding in his hand a
shield and a sword, climbs up to the sky by means of a rope; or as the
free unlimited ether differs from the ether of a jar, which is
determined by its limiting adjunct, (viz. the jar.) With reference to
this fictitious difference of the highest Self and the individual Self,
the two last Sutras have been propounded.

18. And on account of desire (being mentioned as belonging to the
anandamaya) no regard is to be had to what is inferred, (i.e. to the
pradhana inferred by the Sa@nkhyas.)

Since in the passage 'he desired, may I be many, may I grow forth,'
which occurs in the chapter treating of the anandamaya (Taitt. Up. II,
6), the quality of feeling desire is mentioned, that which is inferred,
i.e