the bliss of Brahman as not to be defined by any definite amount, does not fear anything.--That, moreover, the all-wise being referred to in the mantra is other than the individual soul in the state of release, is rendered perfectly clear by what--in passages such as 'it desired,' &c.-- is said about its effecting, through its mere volition, the origination and subsistence of the world, its being the inner Self of the world, and so on. 18. And on account of the declaration of difference. The part of the chapter--beginning with the words 'From that same Self there sprang ether'--which sets forth the nature of the Brahman referred to in the mantra, declares its difference from the individual soul, no less than from the Selfs consisting of food, breath, and mind, viz. in the clause 'different from this which consists of knowledge, is the other inner Self which consists of bliss.'--Through this declaration of difference from the individual soul we know that the Self of bliss referred to in the mantra is other than the individual soul. 19. And on account of desire, there is no regard to what is inferred (i. e. matter). In order that the individual soul which is enthralled by Nescience may operate as the cause of the world, it must needs be connected with non- sentient matter, called by such names as pradhâna, or ânumânika (that which is inferred). For such is the condition for the creative energy of Brahmâ and similar beings. Our text, on the other hand, teaches that the creation of the aggregate of sentient and non-sentient things results from the mere wish of a being free from all connexion with non-sentient matter, 'He desired, may I be many, may I grow forth;' 'He sent forth all, whatever there is' (Taitt. Up. II, 6). We thus understand that that Self of bliss which sends forth the world does not require connexion with non-sentient matter called ânumânika, and hence conclude that it is other than the individual soul.--A further reason is stated in the next Sûtra. 20. And Scripture teaches the joining of this (i.e. the individual soul) with that (i.e. bliss) in that (i.e. the ânandamaya).