Thus so far as man consists of the essence of food (i.e. the physical
parts of man) he is called _annamaya_. But behind the sheath of
this body there is the other self consisting of the vital breath
which is called the self as vital breath (_pra@namaya atman_).
Behind this again there is the other self "consisting of will" called
the _manomaya atman_. This again contains within it the self
"consisting of consciousness" called the _vijnanamaya atman_. But
behind it we come to the final essence the self as pure bliss (the
_anandamaya atman_). The texts say: "Truly he is the rapture;
for whoever gets this rapture becomes blissful. For who could
live, who could breathe if this space (_akas'a_) was not bliss? For
it is he who behaves as bliss. For whoever in that Invisible,
Self-surpassing, Unspeakable, Supportless finds fearless support, he
really becomes fearless. But whoever finds even a slight difference,
between himself and this Atman there is fear for him [Footnote ref 1]."

Again in another place we find that Prajapati said: "The self
(_atman_) which is free from sin, free from old age, from death and
grief, from hunger and thirst, whose desires are true, whose cogitations
are true, that is to be searched for, that is to be enquired;
he gets all his desires and all worlds who knows that self [Footnote
ref 2]." The gods and the demons on hearing of this sent Indra and
Virocana respectively as their representatives to enquire of this self
from Prajapati. He agreed to teach them, and asked them to look
into a vessel of water and tell him how much of self they could
find. They answered: "We see, this our whole self, even to the
hair, and to the nails." And he said, "Well, that is the self, that
is the deathless and the fearless, that is the Brahman." They went
away pleased, but Prajapati thought, "There they go away,
without having discovered, without having realized the self."
Virocana came away with the conviction that the body was the
self; but Indra did not return back to the gods, he was afraid and
pestered with doubts and came back to Prajapati and said, "just
as the self becomes decorated when the body is decorated, well-dressed
when the body is well-dressed, well-cleaned when the
body is well-cleaned, even so that image self will be blind when
the body is blind, injured in one eye when the body is injured in
one eye, and mutilated when the body is mutilated, and it perishes

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