The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c6.s3.t5.4

c6.s3.t5.4

In this passage, according to Bâdarâyaṇa's Sûtras and the accompanying interpretation, by the "self of bliss" we are to understand Brahman; as is proved p. 116 from the connection of the passage, and from the frequent description of Brahman as bliss in the Taitt. Up. and elsewhere (Bṛih. 3, 9, 28), and finally, because it is spoken of as the innermost of all. The word "of bliss" do not here mean "made of bliss," but indicate only the fulness of the bliss of Brahman (1, 1, 13 p. 117), which is the source of all bliss (1, 1, 14 p. 118). Neither the individual soul (1, 1, 16—17 p. 119—120) nor the primordial matter of the Sâṅkhyas (1, 1, 18 p. 121) can be understood here, from the connection of the whole; moreover the union of the individual soul with the being "of bliss" is required (1, 1, 19, p. 121—122) in the words of Taitt. Up. 2, 7: "For "when one finds his resting-place and peace in this invisible, "bodiless, ineffable, unfathomable [literally: baseless], then he "has entered into peace; but if on the contrary, he assumes "a hollow in this [as in the four others]—[Commentary: if he "makes a difference between himself and this], then has he "unrest; it is the unrest of him, who thinks himself wise."