re of what is opposed to the thing whereof there is abundance. But
the passage so understood would be in conflict with another passage (Ch.
Up. VII, 24), 'Where one sees nothing else, hears nothing else,
understands nothing else, that is the Infinite;' which declares that in
the Infinite, i.e. Brahman, there is nothing whatever different from it.
Moreover, as joy, &c. differ in each individual body, the Self
consisting of bliss also is a different one in each body. Brahman, on
the other hand, does not differ according to bodies; for the mantra at
the beginning of the chapter declares it to be true Being, knowledge,
infinite, and another passage says, 'He is the one God, hidden in all
beings, all-pervading, the Self within all beings' (/S/v. Up. VI, 11).
Nor, again, does Scripture exhibit a frequent repetition of the word
'anandamaya;' for merely the radical part of the compound (i.e. the word
ananda without the affix maya) is repeated in all the following
passages; 'It is a flavour, for only after seizing flavour can any one
seize bliss. Who could breathe, who could breathe forth, if that bliss
existed not in the ether? For he alone causes blessedness;' 'Now this is
an examination of bliss;' 'He who knows the bliss of that Brahman fears
nothing;' 'He understood that bliss is Brahman.' If it were a settled
matter that Brahman is denoted by the term, 'the Self consisting of
bliss,' then we could assume that in the subsequent passages, where
merely the word 'bliss' is employed, the term 'consisting of bliss' is
meant to be repeated; but that the Self consisting of bliss is not
Brahman, we have already proved by means of the reason of joy being its
head, and so on. Hence, as in another scriptural passage, viz. 'Brahman
is knowledge and bliss' (B/ri/. Up. III, 9, 28), the mere word 'bliss'
denotes Brahman, we must conclude that also in such passages as, 'If
that bliss existed not in the ether,' the word bliss is used with
reference to Brahman, and is not meant to repeat the term 'consisting of
bliss.' The repetition of the full compound, 'consisting of bliss,'
which occurs in the passage, 'He reaches that Self consisting of bliss'
(Taitt. Up. II, 8), does not refer to Brahman, as it is contained in the
enumeration of Non-Selfs, comprising the Self of food, &c., all of which
are mere effects, and all of which are represented as things to be
reached.--But, it may be said, if the Self consisting of bliss, which is
said to have to