The True Nature Of The Self Is Not Revealed In The First Form of Experience

 4) "I am Brahman, the Real. Consciousness, the Infinite, One alone without a second"

- For it refers to the self figuratively so called, not to the real Self. The word 'self' is indeed employed in three ways like the word "lion". 

- While aware of the distinction between Devadatta and the lion, one says "Devadatta is a lion" because of existence in him qualities of fierceness, prowess etc which are found in a lion

- He is therefore a lion metaphorically so called. Seeing a deer running on a dark night, a man gets terrified, thinking in his ignorance that it is a lion

- The lion seen here is a mere illusion. The real one is the lion that is perceived as such in the broad day-light.

- Similarly, while quite aware of the distinction between himself and Bhadrasena, the king says "Bhadrasena is my very self," because Bhadraseana acts the King's own part by way of guarding the treasure etc.

- This is the self figuratively so called. Neither in the second form of subjective intuition "I am a man etc.," is the real nature of the self revealed

- Here it is the body that is spoken of as the self, and this self is therefore illusory or false. The genus man as identified with the organism possessed of two legs and so on, the next lower genus of brahmana referring to the same organism born of the parents of a particular class, the religious order brahmacharin (Vedic student) referring to the body that has undergone the sacrament of Upanayana, - the ceremony by which the twice-born is initiated into the study of the sacred scriptures, - all these constitute the attributes of the physical body.

- That the physical body is not the Self is universally admitted by all philosophers except the Charvakas