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4 . 22 . BaO II . " 3 . 5 also locates the puru­ sa in the right eye . 44 (one) exists in the body 3 ) the viffva ( form) enjoys the gross eternally , . ia" enjoys bliss , thus understand enjoyment as threefold. 1 ) what is gross satisfies the vi��a, the subtle (satisfies) 4 the taijasa , and bliss ( satisfies) the prajna , thus un­ derstand satisfaction' (t:pti) as threefold . 5) what is to be enjoyed among the three forms , and the one who is called the enjoyer : who knows both these, he , en­ joying , is not tainted .

In Appendix 1 , aankara ' s ambivalence about am will be . discussed . Here he repeatedly states that am isonly mentioned in order to explain or point to atmalilbrahman . 3 � ankara elaborates that diverse names are just var­ iations (vikara) of om, and diverse notions (vikalpa) about the self are due to these differences in name . He empha­ sizes that differences in name are prior to differences in form (See his BaUbhasya I . 4. 10) . This priority does not contradict the ultimate non-difference of name and form: as om contains all names , but is more than any name , brahman contains all forms , but is more than any form .

Pa�yati , tat susuptam. onayoI5 hy • anandabhuk ceto�ukha� prajnas t: tIya� 'pada� . (5) I • I I generally follow V. P. Limaye and R. D. Vadekar , eds . The Eighteen principal Upani�ads (Poona: Vaidika Samshodan Mandala , 1 9 58 ) . 2ChU I . 1 . 3ChU I . 1 . 4 Bau III . 8 . 4 6ChU III . 1 4 . 7Ait• III . 12 5 Svet . VI . ha IV. 4 , also svapnasthano 9BaU IV. 2 . 1 0BaU II . 5 . U IV. 3 . 19 12 BaU II. I. 19 l 4 BaU I I . 4 . 10 , IV. 5 . 1 3 1 3Bau IV. 4 . 1 5 Tait• II . 5 31 l 2 esa sarve�varah , esa sarvajnah, eso'ntaryamI esa yonih .

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