Suthra-13-Anandhamayo abhyAsAth-1-1-13 The Self consisting of bliss because of repetition. In Taittreya upanishad there is a passage describing the five sheaths annamaya,prANamaya, manOmaya,vijnAnamaya and Anandhamaya kOsas. Starting from annamayakOsa, that is, the gross body which is the outermost sheath of the individual, 'sa VA Esha purushO annarasamayah,'(Taitt.2-2-1) which is made up of food, the subtler sheaths made of prANA, vital air, manas, intellect and finally the sheath consisting of bliss are described one by one. The text talks of the bliss sheath as the innermost and the Athman, 'thasmAth vA EthasmAth vijnAnamayAth anyah antharah AthmA Anandhamayah.(Taitt.2-5-1) Here a doubt is raised as to whether the blissful self mentioned in the passage is the individual self subjected to bondage and release or it is the Supreme self, ParmAthma. The opponent argues that it is the individual self because of the subsequent statement 'thasya Esha Eva sArira Athmaa, of the preceding one this is the self, sArira.The word sArira means the soul in a body and the individual soul, which is connected with the body, must be meant as the blissful self. Though Brahman is spoken of as the cause of everything in the Chandogya text, 'it willed to become many,'which has been explained in the previous suthras, it has been shown to be identical with the individual self by the statements 'anena jeevEna Athmana anupravisya, entering into this jiva as its self,' and 'thou art that.' As in the sentence 'this is that Devadatta ,' the identity is established through sAmAnADHikaraNya, the principle pf coordination. The opponent explains the TaittrEya passage thus: The passage begins with the affirmation 'brahmavidhApnOthi param, he who knows the Brahman attains the Supreme,' which shows that the real nature of the individual self is to be attained by knowing Brahman. That the jiva is devoid of acith, the insentient non-self is denoted by the next sentence 'sathyam jnAnam anantham brahma.' moksha is thus the attainment of the real nature, as made out by the text ' na ha vai sasarirasya sathah priyApriyayOrapahathirasthi; asariram vA va santham na priyApriyE sprsathah,'(Chan.8-12-1) which means that as long as the jiva is in the body there is no freedom from pleasure and pain but they do not touch him once he gets out of embodiment. So the blissful state is the recovery of the true nature of the jiva who is in no way connected with the insentient body, prana manas and the intellect but it is spoken of as being inside them all, by the principle 'sAkhAchandhranyaya. That is, in order to show the moon to someone it is pointed out to be above the branch of a tree, sAkhA, but actually it is not, and the branch serves only as an indication but it is i no way connected to the moon . Similarly, the Self of an individual is indicated by mentioning the body as the outermost sheath and prana which is inside that, and manas which is inside prana and intellect which is inside manas and the Self is indicated as that which is inside even the intellectual sheath while actually it is not in any way connected with any of these mentioned therein. It cannot be argued, says the poorvapakshin, that Brahman is different from the individual self because of the declaration 'brahma puccham prathishTA,(Taitt.II-1) Brahman is the tail that supports,' In the passages describing the other sheaths we find the words, 'prthivee puccham prathishTA, the earth is the tail that supports,' etc. it only denoted the figurative presentation with head ,sides and tail specified whic make one whole of a body. Similarly the word puccha is used as the supporting part of the whole. Moreover if Brahman is other than the individual self it would have been spoken as being inside the bliss sheath as its inner self in the form 'thasmAth vA EthasmAth AnandhamayAth anyah antharah AthmA brahma.' But there is no continuation of the series perceived. Hence the poorvapakshin concludes that the individual self, which is in its real state is all bliss being free from pleasure and pain, is the self mentioned as being inside the bliss sheath, the bliss is meant to be the nature the termination 'maya' indicating all bliss and not in the sense of possession of bliss.Thus the opponent rests his argument. SuthrakAra, says Ramanuja, refutes this by the suthra 'Anandhamayo abhyAsAth.' The self described as blissful is the Brahman because of the repetition. [Non-text portions of this message have been removed] Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/Oppiliappan/ <*> To unsubscribe from this group, send an email to: Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
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