remarks, ’Whatever being there is of power, splendour or might, know it to have sprung from portions of my glory’ (Bha.  Gita, X, 41); a passage declaring that wherever there is an excess of power and so on, there the Lord is to be worshipped.  Accordingly here (i.e. in the Sutras) also the teacher will show that the golden person in the disc of the Sun is the highest Self, on account of an indicating sign, viz. the circumstance of his being unconnected with any evil (Ved.  Su.  I, 1, 20); the same is to be observed with regard to I, 1, 22 and other Sutras.  And, again, an enquiry will have to be undertaken into the meaning of the texts, in order that a settled conclusion may be reached concerning that knowledge of the Self which leads to instantaneous release; for although that knowledge is conveyed by means of various limiting conditions, yet no special connexion with limiting conditions is intended to be intimated, in consequence of which there arises a doubt whether it (the knowledge) has the higher or the lower Brahman for its object; so, for instance, in the case of Sutra I, 1, 12[105].  From all this it appears that the following part of the Sastra has a special object of its own, viz. to show that the Vedanta-texts teach, on the one hand, Brahman as connected with limiting conditions and forming an object of devotion, and on the other hand, as being free from the connexion with such conditions and constituting an object of knowledge.  The refutation, moreover, of non-intelligent causes different from Brahman, which in I, 1, 10 was based on the uniformity of the meaning of the Vedanta-texts, will be further detailed by the Sutrakara, who, while explaining additional passages relating to Brahman, will preclude all causes of a nature opposite to that of Brahman.

12. (The Self) consisting of bliss (is the highest Self) on account of the repetition (of the word ‘bliss,’ as denoting the highest Self).

The Taittiriya-upanishad (II, 1-5), after having enumerated the Self consisting of food, the Self consisting of the vital airs, the Self consisting of mind, and the Self consisting of understanding, says, ’Different from this which consists of understanding is the other inner Self which consists of bliss.’  Here the doubt arises whether the phrase, ‘that which consists of bliss,’ denotes the highest Brahman of which it had been said previously, that ’It is true Being, Knowledge, without end,’ or something different from Brahman, just as the Self consisting of food, &c., is different from it.—­The purvapakshin maintains that the Self consisting of bliss is a secondary (not the principal) Self, and something different from Brahman; as it forms a link in a series of Selfs, beginning with the Self consisting of food, which all are not the principal Self.  To the objection that even thus the Self consisting of bliss may be considered as the primary Self, since it is stated to be the innermost of all, he replies