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Updated: June 24, 2025
In order that such duties may be undertaken, the next paragraphs then teach that bliss constitutes the nature of the individual soul, previously called Prana, and finally that the Bhuman, i.e. the supreme fulness of such bliss, is the proper object of inquiry.
The attributes also which the text ascribes to the bhuman suit the highest Self only. All these attributes can be reconciled with the highest Self only. Up.
There at the beginning Narada says, 'I know the Rig-veda, the Yajur-veda, the Sama-veda, the Atharvana as the fourth, the Itihasa- purana as the fifth, and so on, enumerating all the various branches of knowledge, and finally summing up 'with all this I know the mantras only, I do not know the Self. Now this declaration of the knowledge of the Self not being attainable through any branch of knowledge except the knowledge of the Bhuman evidently has no other purpose but to glorify this latter knowledge, which is about to be expounded.
The final purport of the teaching, therefore, is that the true nature of the individual soul, freed from Nescience, is abundant bliss a conclusion which perfectly agrees with the initial statement that he who knows the Self passes beyond sorrow. That being, therefore, which has the attribute of being 'bhuman, is the individual Self.
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