Here the Pûrvapakshin raises the following objection.--The Self consisting of bliss (ânandamaya) is not something different from the individual soul, because the formative element--maya denotes something made, a thing effected. That this is the meaning of--maya in ânandamaya we know from Pânini IV, 3, 144.--But according to Pâ. V, 4, 21,--maya has also the sense of 'abounding in'; as when we say 'the sacrifice is annamaya,' i.e. abounds in food. And this may be its sense in 'ânandamaya' also!--Not so, the Pûrvapakshin replies. In 'annamaya,' in an earlier part of the chapter,--maya has the sense of 'made of', 'consisting of'; and for the sake of consistency, we must hence ascribe the same sense to it in 'ânandamaya.' And even if, in the latter word, it denoted abundance, this would not prove that the ânandamaya is other than the individual soul. For if we say that a Self 'abounds' in bliss, this implies that with all this bliss there is mixed some small part of pain; and to be 'mixed with pain' is what constitutes the character of the individual soul. It is therefore proper to assume, in agreement with its previous use, that 'ânandamaya' means 'consisting of bliss.' In ordinary speech as well as in Vedic language (cp. common words such as 'mrinmaya,' 'hiranmaya'; and Vedic clauses such as 'parnamayijuhûh') -maya as a rule means 'consisting of,' and this meaning hence presents itself to the mind first. And the individual soul _may_ be denoted as 'made of bliss'; for in itself it is of the essence of bliss, and its Samsâra state therefore is something 'made of bliss.' The conclusion therefore is that, owing to the received meaning of -maya, the ânandamaya is none other than the individual soul.--To this primâ facie view the next Sûtra refers and refutes it. [FOOTNOTE 219:1. I.e. we should not in that case be able to decide whether the quality (i.e., here, the blueness) inheres in the class (i.e., here, the lotus), or vice versa.] [FOOTNOTE 222:1. For it would imply so-called vâkyabheda, 'split of the sentence,' which arises when one injunctory clause is made to enjoin two different things.] 14. If, on account of its being a word denoting an effect, (ânandamaya be said) not (to denote the highest Self); (we say) no, on account of abundance.