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. Yahoo! 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