60. 66 CHAPTER I

66 CHAPTER I

of them is always shrouded by the other two. Still occa- sionally one of them attains predominance over the rest. Predominance of Sattva is pleasure, of Rajas pain and of Tamas insensibility. Bliss (Ananda), therefore, in its technical restricted sense is not possible to an individual so long as the individuality persists. The1 universal self, as admitted by the Vedanta to explain the phenomenal world, is also associated with the Avidya, but that is not individual, that is sum total of all the individual Avidyas, that is the root cause of every thing which is the object of experience. The universal Avidya also is constituted by the same three qualities. But in this triad there is the predominance of the perfectly pure Sattva. This perfect purity is due to the fact that Rajas is totally inoperative, because the field of its operation, the limited objective world in its full development, does not exist for the Self: and the Tamas, being the opposite of the Sattva, is as inoperative as the darkness is in the presence of light. This universal Avidya with the predominance of pure Sattva is Ānandamayakośa of the Universal self. Bliss (Ananda), therefore, as distinct from pleasure (Sukha), according to the Vedanta, is predominant and perfectly pure Sattva, as related to the Universal self. The predomi- nance is due to inoperation of the other two, because of absence of the limited phenomenal world,

SANKHYA CONCEPTION OF BHOGA.

Bhoga2 involves the following four :- (i) Purusa, identified with its reflection, falling on the Buddhi. (ii) Buddhi, which receives the reflection of Purușa from within and that of the object from without. 1. Ved. S. and Comm. 9-11. 2. I.P.V.V., Vol. I., 153.