to indicate it is thus by _neti neti_, it is not this, it is not this. We cannot describe it by any positive content which is always limited by conceptual thought. The Âtman doctrine. The sum and substance of the Upani@sad teaching is involved in the equation Âtman=Brahman. We have already seen that the word Âtman was used in the @Rg-Veda to denote on the one hand the ultimate essence of the universe, and on the other the vital breath in man. Later on in the Upani@sads we see that the word Brahman is generally used in the former sense, while the word Âtman is reserved to denote the inmost essence in man, and the _________________________________________________________________ [Footnote 1: B@rh. IV. 5. 15. Deussen, Max Muller and Roer have all misinterpreted this passage; _asito_ has been interpreted as an adjective or participle, though no evidence has ever been adduced; it is evidently the ablative of _asi_, a sword.] [Footnote 2: Ka@tha III. 15.] [Footnote 3: Sa@nkara on _Brahmasûtra_, III. 2. 17, and also Deussen, _Philosophy of the Upanishads_, p. 156.] 46 Upani@sads are emphatic in their declaration that the two are one and the same. But what is the inmost essence of man? The self of man involves an ambiguity, as it is used in a variety of senses. 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 (_prâ@namaya âtman_). Behind this again there is the other self "consisting of will" called the _manomaya âtman_. This again contains within it the self "consisting of consciousness" called the _vijñânamaya âtman_. But behind it we come to the final essence the self as pure bliss (the _ânandamaya âtman_). 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 (_âkâs'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 Âtman there is fear for him [Footnote ref 1]."