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Thus he is the embodied self of that one which is before [the self consisting of vital breath]. Different from this one consisting of mind there is the inner self consisting of knowledge (vijnana-maya). With it this one is filled. This now is the human form, and according to the human formation, it is the human form. In it faith is the head, justice the south side, truth the north side, yoga the self, the great one the tail, that on which it rests. About it, there is this verse: |
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5. "He sets forth knowledge as the sacrificial offering, he sets forth knowledge as the rites. All the gods adore Brahman as knowledge, the oldest of all. He who knows Brahman as knowledge and does not deviate from it leaves evil behind in his body and attains all that he wishes." |
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Thus he is the embodied self of that one which is before [the self consisting of mind]. Different from this one consisting of knowledge, there is the inner self consisting of bliss (ananda-maya). With it this one is filled. This now is the human form, and according to its human formation, it is the human form. In it, what is dear is the head, joy the south side, cheerfulness the north side, bliss the self, Brahman the tail, that on which it rests (brahma puccham pratistha).About it, there is this verse: |
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6. "He who knows Brahman as non-existent becomes as it were non-existent; he who knows Brahman as existent, him they know as existent." |
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Each sheath is ordered according to the directions, each having i. a head in the east, ii. a south side, iii. a north side, iv. a central "self" (atman),and v. a base to the west. Thus, we have this arrangement of parts for the second sheath, the vital breath: |
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The fifth sheath, bliss, which occasions the Vedanta debate to which we shall refer below, is arranged as follows: |
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