That this is so further follows from the fact that in the clause
'different from this is the inner Self consisting of bliss' the term
'Self is used. For as the Self cannot really possess a head, wings, and
tail, its having joy for its head, and so on, can only be meant in a
metaphorical sense, for the sake of easier comprehension.--But, in the
preceding sections, the term _Self_ had been applied to what is _not_ of
the nature of Self--the text speaking of the Self of breath, the Self of
mind, and so on; how then are we able to determine that in the phrase
'the Self of bliss' the term Self denotes a true _Self_?--To this the
next Sûtra replies.
16. There is reference to the Self, as in other places; on account of
the subsequent passage.
In the clause,'different from that is the Self of bliss,' the term Self
can refer to the highest Self only; 'as in other cases,' i.e. as in
other passages--'the Self only was this in the beginning; it thought,
let me send forth the worlds,' and similar ones--the term 'Self denotes
the highest Self only.--But whereby is this proved?--'By the subsequent
passagel, i.e. by the passage, 'he desired, may I be many, may I grow
forth,'--which refers to the Self of bliss.
17. If it be said 'on account of connexion'; it may be so, on account of
ascertainment.
But as in the preceding sections the term Self is seen to be connected
with what is not of the nature of the Self, such as the Self of breath,
and so on, it is not possible to draw a valid conclusion from the
subsequent passage!--It _is_ possible, the Sûtra replies, 'on account of
ascertainment.' For the previous clause, 'from that Self there
originated the Ether,' settles in the mind the idea of the highest Self,
and that idea then is transferred in succession to the (so-called) Self
of breath, the Self of mind, and so on, until it finally finds rest in
the Self of bliss, beyond which there is no other Self; while at the
same time the subsequent clause 'he desired' confirms the idea of the
highest Self. The term Self thus connects itself from the beginning with
things which are not true Selfs, because the highest Self is as it were
viewed in them.--Here terminates the adhikarana of 'bliss and the rest.'
18. The new (thing is enjoined); on account of the statement of what has
to be done.
The Sûtra discusses an additional question connected with the meditation
on breath. Both texts--the Chândogya as well as the Vâjasaneyaka-declare
that water constitutes a dress for prana, and refer to the rinsing of
the mouth with water. The doubt here arises whether what the texts mean
to enjoin is the rinsing of the mouth, or a meditation on prâna as
having water for its dress.--The Pûrvapakshin maintains the former view;
for, he says, the Vâjasaneyaka uses the injunctive form 'he is to rinse,'
while there is no injunctive form referring to the meditation; and
what the text says in praise of the breath thus not being allowed to
remain naked may be taken as a mere glorification of the act of rinsing.
And as ordinary rinsing of the mouth, subsequent to eating, is already
established by Smriti and custom, we must conclude that the text means
to enjoin rinsing of the mouth of a different kind, viz. as auxiliary to
the meditation on prâna.--To this the Sûtra replies that what the text
enjoins is the new' thing, i.e. the previously non-established
meditation on water as forming the dress of prâna. 'On account of the
statement of what has to be done,' i.e. on account of the statement of
what is not established--for only on the latter condition Scripture has
a meaning. The beginning as well as the end of the Vâjasaneyaka-text
clearly refers to a meditation on the water used for rinsing as forming
a dress for prâna; and as rinsing is already established by Smriti and
custom, we naturally infer that what the text enjoins is a meditation on
breath as having the water used in rinsing for its dress. This also
explains why the Chândogya-text does not mention the rinsing at all, but
merely the clothing of breath with water.--Here terminates the
adhikarana of 'the statement of what has to be done.'