Adhikarana VI — Anandamaya is God

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Having proved, in the previous Adhikaranas, that Brahman is describable by words, now the author Badarayana takes up the topic of Samanvaya, and shows that several words of the Vedas which are apparently ambiguous, really apply to Brahman. he begins with the word Anandamayam, and takes up other words one after another till the end of the Adhyaya, In the first Pada, those words are taken up, which generally apply to a Being other than Brahman, and the author shows that by proper construction of the text, where those words occur, they must be taken to apply to Brahman, though in other places they may apply to anything else than Brahman.

Vishaya: In the Taittiriya Upanishad we read the following:

‘….’ «He who knows the Brahman, attains the Highest».

After reciting this, the Upanishad goes on to describe the Annamaya Purusha, the Pranamaya Purusha, the Manomaya Purusha, and the Vijnanamaya Purusha in duo order. The last Purusha described by the Shruti is the Anandamaya, in these terms:

Different from this Vijnanamaya is another inner self which is Anandamaya. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Joy (Priyam) is its head. Satisfaction (Modal is its right arm. Great satisfaction (Promoda) is its left arm. Bliss (Ananda) is its trunk. Brahman is the tail or support.

Doubt: Is this Anandamaya a Jiva (or human soul) or Para-Brahman?

Purva-Paksha: The Anandamaya is Jiva, because the Shruti says, «Like the human shape of the former is the human shape of the latter». It is also called Sharira Atma. (or embodied self). «Tin; embodied self of this is the same, etc». Therefore it refers to Jiva.

Siddhanta: The Anandamaya refers to Brahman and not to Jiva. So the author says:

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