Very important in this connection is the theory of the Five Selves propounded in the Taittiriya Upanishad, ii., an attempt to interpret the phenomena of physical existence in terms of the Atma. The author conceives the first four Selves as sheaths surrounding the fifth. The first is anna-maya, "formed of food"; that is, it comprises the physical organs of microcosmic and macrocosmic body. Within this is the second, the prana-maya, "formed of life-breaths"; it is the Self as embodied in the incorporeal functions on which depends the activity of the gross organs in the microcosm and macrocosm. The third is mano-maya, "formed of will," namely of the Vedas and Brahmanas, which are the powers inspiring the life of the world for worldly ends, for they ordain rituals for the carnal benefit of gods and their worshippers in this and other worlds. The fourth is vijnana-maya, "formed of understanding," namely that phase of consciousness in which the vanity of this Vedic ritual is recognised and superseded by an intellectual worship of Brahma, which however still distinguishes Brahma as object from the Self as worshipper. Within this is the inmost Self, the ananda-maya, "formed of bliss," the incogitable spirit of infinite peace and joy (cf. Ch. IV. x.-xv., where Brahma is essentially space and joy).

II. Later Vedanta.--The triad of attributes often mentioned in the later Vedanta, Existence, Thought, and Bliss (sack-chid-ananda), does not occur as a formula in S'ankara's writings; it is however anticipated by his definition of Brahma as "eternal, omniscient, omnipresent, eternally satisfied, eternally pure, intelligent, and free of nature, understanding, and bliss" (on Brahma-sutra I. i. 4). Brahma is the omnipotent and omniscient cause of the origin, maintenance, and dissolution of the universe, the intelligence forming the Self or true Ego of every being, of which the only possible predicates are absolute Being and Thought (on I. i. 2, 4, II. iii. 7, III. ii. 21, etc.).

In accordance with his principles, S'ankara regards the creation by and from Brahma from both an esoteric and an exoteric standpoint. On the one hand, he remarks, the creation of the phenomenal world as described in terms of empiric thought by the Vedas and Upanishads has no absolute reality at all; it is intended to teach parabolically that the Self of all things is Brahma (see commentary on Brahma-sutra II. i. 33). On the other hand, the world of experience cannot be ignored altogether; it is a fact of consciousness, though only of unenlightened consciousness, and accordingly an explanation of its process must be found. Creation consists in a division of Brahma by himself into a boundless variety of "names and forms," intelligible existences