Suthra-14-vikarasabdhAnna ithicheth na prAchuryAth-1-1-14
If it is said ( Brahman is not referred to as anandhamaya) on account
of the modification( the suffix 'mayat') , it is not so because it
denotes abundance.
The argument of the opponent that the suffix 'mayat' is used in the
sense of modification is set aside by the suthrakara by saying that
the suffix means abundance and since abundance of bliss can be found
only in Brahman the blissful self is only Brahman. The sense of
modification is not applicable even in the case of prAnamaya since
the self in prAnamayakOsa is so called only because prAna one of the
five vital airs is found in abundance in jiva.
Moreover the word abundance cannot be constued to mean mostly and
hence implying that there is some sorrow mixed with it in order to
make it refer to the individual self.The individual self is of the
essence os bliss which is contracted due to samsAra and for the same
reason it is not subjected to modification from the state of samsara
to the state of bliss in the release like athe clay being modified
into a pot.
Finally as the bliss of Brahman is described as that of other beings
several times multiplied the abundance of bliss can refer only to
Brahman and hence the blissful self mentioned in the passage is
Brahman only.
Suthra- 15-thadhethuvyapadhEsAccha-1-1-15
And because it is declared to be the cause of the bliss of the
individual soul.
The Brahman is said to be the cause of the bliss of others in the
Taittreya passage ' yath thath sukrtham; rasovai sah; rasahyOvAyam
labdhva Anandhee bhavathi; kO hyO vAnyAthkah prANyAth; yadhEsha Aksa
AnandhO na syAth eshahyo va Anandhayathi,' This means 'that which is
known as the self-creator is verily the source of joy;for one becomes
happy by coming in contact with that source of joy;who indeed will
inhale and who will exhale if this bliss is not there in the supreme
space(within the heart). This one indeed causes bliss.'
Brahman alone is the cause of bliss of the individual soul, denoted
by the act of inhaling and exhaling.He is said to be in the supreme
space being the inner Self of all.That which causes bliss must have
that in abundance and hence could be only Brahman.
suthra-16-manthravarNikamEva cha geeyathe-1-1-16
And because the Brahman mentioned in the manthra (is Anandhamaya).
The second chapter of TaittrEya begins with 'brahmavidhapnothi param,
one who knows Brahman attains the supreme' and goes on to
say 'sathyam jnanam anantham brahma.' This same brahman is declared
to be the blissful self in the end. hence it is only the Supreme Self
and not the individual self which is indicated by the word
Anandhamaya.The knower of Brahman, that is the jiva must be different
from Brahman. The same idea is expressed in the text 'thasmAth vA
EthasmAth va AkAsah sambhoothah, from this sprang space.
The opponent comes up with the argument that even tough it is granted
that the meditator must be different from the meditated, but still
Brahman is not different from the individual self because Brahman is
the real essence of the individual self, who in his real state is
undifferentated consciousness free from impurities imagined through
avidhya.The text 'sathyam jnanam anatham brahma' refers to this state
of the jiva. and ' yathO vAcho nivarthanthe aprApya manasA saha, the
speech returns with mind unable to reach (Brahaman) only tells that
in real state the jiva is Brahman beyond mind and intellect. The next
suthra replies to this.
Suthra-17- netharO anupapatthescha
Not the other because of improbability.
Ramanuja refutes the view that jiva is Brahman in its state of
release by saying 'paramAtmanah itharah jivasabdhAbhilapyah
mukthAvasThOpi na bhavathi mAnthravarNikah.' The reason for this
is 'thaTHAvidhasyAthmanah nirupADHika vipaschithvam na
upapadhyathE.To the jiva who is said to be identical to Brahaman at
the state of release cannot possess unconditioned intelligence
because while in bondage it is not seen to be so.
The Brahman is mentioned as sathyasankalpa, of infallible will as
shown in the text 'sO akAmayatha bahusyAm prajAyeya' He willed to
become many,' and that does not fits the description of jiva even in
the state of release. The text 'Yatho vacho nivarthanthe' etc only
means that they are not means of knowledge of Brahman. Since the
bliss of Brahman is immeasurable the speech and mind are not capable
of expressing it. The passage beginning with 'one who knows Brahman
attains the supreme' , describes Brahman as the cause of the world ,
of the nature of bliss and causing bliss in others and the controller
of other divine beings like the Sun wind etc. So the words yathO
vAchO nivarthanthe aprApya mansa saha could not mean that they
returned without knowing, but only means that the bliss of Brahman is
beyond expression by words or thought.
Suthra-18-bhEdhavyapadhEsAccha-1-1-18
Because of the declaration of difference between the individual soul
and the blissful Self.
>From the beginning with 'from that self sprang space,' and 'anyo
antharah AthmA prANamayah,'(Taitt-II-1) where the Self is spoken of
as something different from annamaya, prANamaya, manomaya and
vijnAnamaya Athma.Hence the blissful Self is not the individual
self.
SuthrA-19-KAmAccha nAnumAnApekshA-1-1-19
Since the desire to create is mentioned, there is ne need of sentient
principle like pradhana.
Th text says 'sO akAmayatha bahu syAm prajAyEya ithi; sa
thapasthapthva idham sarvam asrjatha,'(Taitt.II-6) This shows that
the Self of bliss created the universe without any connection with
the insentient matter, pradhAna which is not possible for the
individual self as it is under the influence of avidhya and hence
associated with the insentient matter. So the blissful Self is only
Brahman.
Suthra-20-asmin asya cha thadyogam sasthi-1-1-20
The scriptures speak about the union of the individual self with
Brahman.
The text 'rasO vai sah; rasm hyOvAyam labDHvA anandhee bhavathi.' The
Self of bliss is the essence of existence attaining which the
individusl soul becomes blissful. Hence the blissful Self is the
Brahman and different from the individual soul and pradhan, the
insentient matter.
Thus ends AnandhADHikaraNam.
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