Since in the passage 'he desired, may I be many, may I grow forth,' which occurs in the chapter treating of the anandamaya (Taitt. Up. II, 6), the quality of feeling desire is mentioned, that which is inferred, i.e. the non-intelligent pradhana assumed by the Sa@nkhyas, cannot be regarded as being the Self consisting of bliss and the cause of the world. Although the opinion that the pradhana is the cause of the world, has already been refuted in the Sutra I, 1, 5, it is here, where a favourable opportunity presents itself, refuted for a second time on the basis of the scriptural passage about the cause of the world feeling desire, for the purpose of showing the uniformity of view (of all scriptural passages). 19. And, moreover, it (i.e. Scripture) teaches the joining of this (i.e. the individual soul) with that, (i.e. the Self consisting of bliss), on that (being fully known). And for the following reason also the term, 'the Self consisting of bliss,' cannot denote either the pradhana or the individual soul. Scripture teaches that the individual soul when it has reached knowledge is joined, i.e. identified, with the Self of bliss under discussion, i.e. obtains final release. Compare the following passage (Taitt. Up. II, 7), 'When he finds freedom from fear, and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest distinction in it there is fear for him.' That means, if he sees in that Self consisting of bliss even a small difference in the form of non-identity, then he finds no release from the fear of transmigratory existence. But when he, by means of the cognition of absolute identity, finds absolute rest in the Self consisting of bliss, then he is freed from the fear of transmigratory existence. But this (finding absolute rest) is possible only when we understand by the Self consisting of bliss, the highest Self, and not either the pradhana or the individual soul. Hence it is proved that the Self consisting of bliss is the highest Self.