. the non-intelligent pradhana assumed by the Sa@nkhyas, cannot be
regarded as being the Self consisting of bliss and the cause of the
world. Although the opinion that the pradhana is the cause of the world,
has already been refuted in the Sutra I, 1, 5, it is here, where a
favourable opportunity presents itself, refuted for a second time on the
basis of the scriptural passage about the cause of the world feeling
desire, for the purpose of showing the uniformity of view (of all
scriptural passages).

19. And, moreover, it (i.e. Scripture) teaches the joining of this (i.e.
the individual soul) with that, (i.e. the Self consisting of bliss), on
that (being fully known).

And for the following reason also the term, 'the Self consisting of
bliss,' cannot denote either the pradhana or the individual soul.
Scripture teaches that the individual soul when it has reached knowledge
is joined, i.e. identified, with the Self of bliss under discussion,
i.e. obtains final release. Compare the following passage (Taitt. Up.
II, 7), 'When he finds freedom from fear, and rest in that which is
invisible, incorporeal, undefined, unsupported, then he has obtained the
fearless. For if he makes but the smallest distinction in it there is
fear for him.' That means, if he sees in that Self consisting of bliss
even a small difference in the form of non-identity, then he finds no
release from the fear of transmigratory existence. But when he, by means
of the cognition of absolute identity, finds absolute rest in the Self
consisting of bliss, then he is freed from the fear of transmigratory
existence. But this (finding absolute rest) is possible only when we
understand by the Self consisting of bliss, the highest Self, and not
either the pradhana or the individual soul. Hence it is proved that the
Self consisting of bliss is the highest Self.

But, in reality, the following remarks have to be made concerning the
true meaning of the word 'anandamaya[111].' On what grounds, we ask, can
it be maintained that the affix 'maya' after having, in the series of
compounds beginning with annamaya and ending with vij/n/anamaya, denoted
mere modifications, should all at once, in the word anandamaya, which
belongs to the same series, denote abundance, so that anandamaya would
refer to Brahman? If it should be said that the assumption is made on
account of the governing influence of the Brahman proclaimed in the
mantra (which forms the beginning of the chapter