Nor is there any force in the objection that as the Self of bliss is said to be 'sârira,' i.e. embodied-viz. in the clause 'of him the embodied Self is the same' (Taitt. Up. II, 5, 6)--it cannot be different from the individual soul. For throughout this section the recurring clause 'of him the embodied Self is the same as of the preceding one,' refers to the highest Self, calling that the 'embodied' one. The clause 'From that same Self sprang ether' (II, 1) designates the highest Brahman-which is different from the individual soul and is introduced as the highest cause of all things created--as the 'Self'; whence we conclude that all things different from it--from ether up to the Self of food constitute its body. The Subâla-upanishad moreover states quite directly that all beings constitute the body of the highest Self: 'He of whom the earth is the body, of whom water is the body, of whom fire is the body, of whom wind is the body, of whom ether is the body, of whom the Imperishable is the body, of whom Death is the body, he the inner Self of all, the divine one, the one god Nârâyana.' From this it follows that what constitutes the embodied Self of the Self of food is nothing else but the highest Self referred to in the clause 'From that same Self sprang ether.' When, then, the text further on says with regard to the Self of breath, 'of him the embodied Self is the same as of the preceding one' (II, 3), the meaning can only be that what constitutes the embodied Self of the 'preceding' Self of food, viz. the highest Self which is the universal cause, is also the embodied Self of the Self consisting of breath. The same reasoning holds good with regard to the Self consisting of mind and the Self consisting of knowledge. In the case, finally, of the Self consisting of bliss, the expression 'the same' (esha eva) is meant to convey that that Self has its Self in nothing different from itself. For when, after having understood that the highest Self is the embodied Self of the vijñânamaya also, we are told that the embodied Self of that vijñânamaya is also the embodied Self of the ânandamaya, we understand that of the ânandamaya--which we know to be the highest Self on the ground of 'multiplication'--its own Self is the Self. The final purport of the whole section thus is that everything different from the highest Self, whether of intelligent or non-intelligent nature, constitutes its body, while that Self alone is the non-conditioned embodied Self. For this very reason competent persons designate this doctrine which has the highest Brahman for its subject-matter as the 'sârîraka,' i. e. the doctrine of the 'embodied' Self.--We have thus arrived at the conclusion that the Self of bliss is something different from the individual Self, viz. the highest Self.