The Anandamaya is Para-Brahman, because of the repeated use of the word Brahman in connection with it — 12.

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SUTRA I. 1. 12.

आनन्दमयोऽभ्यासात्॥१.१.१२॥

ānandamayo’bhyāsāt ..1.1.12..

.. Anandamayah, the full of bliss, .. Abhyasat, because of repetition,

Note — This is an example of Pratyudaharana Sangati.

FIRST ANUVAKA

He who knows the Brahman attains the highest (Brahman). On this the following verse is recorded: «He who knows Brahman, which is (i.e. cause, not effect), which is conscious, which is without end, as hidden in the depth (of the heart); in the highest Ether, he enjoys all blessings, at one with the all-enjoying Brahman.

From that self, (Brahman) sprang Ether (Akasha), (that through which we hear); from other, air; from air, fire; from fire, water; (that through which we hear, feel, sec and taste); from water, earth; (that through which we hear, feel, see, taste, and smell). From earth herbs, from herbs food, from food seed, from seed man. Man thus consists of the essence of food. This is his head, this his right arm, this his left arm, this his trunk (Atman), this the scat (the support).

On this there is also the following Shloka:

SEKOND ANUVAKA

‘From food are produced all creatures which dwell on earth. Then they live by food, and in the end they return to food. For food is the oldest of all beings, and therefore, it is called panacea (Sarvaushadha, i.e., consisting of all herbs, or quieting the heart of the body of all beings)’. They who worship food as Brahman obtain all food. For food is the oldest of all beings, and therefore it is called panacea. From food all creatures are produced; by food, when born, they grow. Because it is fed on, or because it feeds on beings, therefore it is called food (Anna).

Different from this, which consists of the essence of food, is the other the inner Self, which consists of breath. The former is filled by this. R, also has the shape of man. Like the human shape of the latter, Prana (up-breathing) ‘ is its head. Vyana (back-breathing) is its right arm. Apana (down-breathing) is its left arm, Ether is its trunk. The earth the seat (the support).

On this there is also the following Shloka:

THIRD ANUVAKA

‘The Dem breathe after breath (Prana), so do men and cattle. Breath is the life of beings, therefore, it is called Sarvayusha (all-enlivening)’. They who worship breath as Brahman, obtain the full life. For breath is the life of all beings, and therefore, it is called Sarvayusha. The embodied Self of this (consisting of breath) is the same as that of the former (consisting of food).

Different from this, which consists of breath is the other, the inner Self, which consists of mind. The former i» filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Yajus is its head, Rik is its right arm. Saman is its left arm. The doctrine (Adesha, i.e., the Brahmana) is its trunk. The Atharvangiras (Atharva-hymns) the seat (the support).

On this there is also the following Shloka:

FOURTH ANUVAKA

‘He who knows the bliss of that Brahman, from whence all speech, with the mind-turns away unable to reach it, he never fears’. The embodied Self of the former, (consisting of breath) is the same as that of the former.

Different from this, which consists of mind, is the other, the inner Self, which consists of understanding. The former is filled by this. It also has the shape of man. Like the human shape of the latter. Faith is its head. What is right is its right arm. What is true is its left arm. Absorption (Yoga) is its trunk. The great (intellect) is the seat (the support).

On this there is also the following Shloka:

FIFTH ANUVAKA

«Understanding performs the sacrifice, it performs all sacred arts. All Devas worship Understanding as Brahman, as the oldest. If a man knows Understanding as Brahman, and if he does not swerve from it, he leaves all evils behind in the body, and attains all his wishes». The embodied Self of this (consisting of Understanding) is the same as that of the former (consisting of mind).

Different from this, which consists of Understanding, is the other inner Self which consists of bliss. 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 is its head. Satisfaction its arm. Great satisfaction is its left arm. Bliss is its trunk. Brahman is the seat (the support).

On this there is also the following Shloka:

SIXTH ANUVAKA

‘He who knows the Brahman as non-existing, becomes himself lion-existing. He who knows the Brahmin as existing, him we know himself existing’. The embodied Self of this (bliss) is. the same as that of the former (understanding).

Thereupon follow the questions of the pupil:

‘Does any who knows not, after he has departed this life, ever go to that world?

Or does only he who knows, after he has departed, go to that world?

The answer is: ‘He wished, may I be many, may I grow forth. He brooded over himself (like a man performing penance). After he had thus brooded, He sent forth (created) all, whatever there is. Having sent forth. He entered into it. Having entered it, He became Sat (whit is manifest) and Tyat (what is not manifest), defined and undefined, supported and not supported, (endowed with) knowledge and without knowledge (as stones), real and unreal. The Sattya (true) became all this whatsoever, and therefore the wise call it (the Brahman) Sattya (the true).

On this there is also this Shloka:

SEVENTH ANUVAKA

In the beginning this was non-existent (not yet defined by form and name). From it was born what exists. That made itself, therefore it is called the Self-made. That which is self-made is a flavour (can be tasted), for only after perceiving a flavour can any one perceive pleasure. Who could breathe, who could breathe forth, if that bliss (Brahman) existed not in the ether (in the heart)? For he alone causes blessedness.

When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest distinction in it, there is fear for him. But that fear exists only for one who thinks himself wise, (not for the true sage).

On this there is also this Shloka:

EIGHTH ANUVAKA

From terror of it (Brahman) the wind blows, from terror the sun rises, from terror of it Agni and Indra, yea Death runs as the fifth. Now this is an examination of (what is meant by) Bliss (Ananda): Let there be a noble young man, who is well read (in the Veda), very swift, firm and strong and let the whole world be full of wealth for him, that is one measure of human bliss.

One hundred times that human bliss is one measure of the bliss of human Gandharvas (genii), and likewise of a great sage (learned in the Vedas) who is free from desires.

One hundred times that bliss of human Gandharvas is one measure of the bliss of divine Gandharvas (genii), and likewise of a great sage who is free from desire.

One hundred times that bliss of divine Gandharvas is one measure of the bliss of the Fathers, enjoying their long estate, and likewise of a great sage who is free from desires.

One hundred times that bliss of the Fathers is one measure of the bliss of the Devas, born in the Ajana heaven (through the merit of their lawful works), and likewise of a great sago who is free from desires.

One hundred times that bliss of the (Devas born in the Ajana heaven is one measure of the bliss of the sacrificial Devas and likewise of a great sage who is free from desires.

One hundred times that bliss of the sacrificial Devas is one measure of the bliss of the (thirty-three) Devas, and likewise of a great sago who is free from desires.

One hundred times that bliss of the (thirty-three) Devas is one measure of the bliss of Indra, and likewise of a great sage who is free from desires.

One hundred times that bliss of Indra is one measure of the bliss of Brihaspati, and likewise of a great sage who is free from desires.

One hundred times that bliss of Brihaspati is one measure of the bliss of Prajapati and likewise of a great sage who is free from desires.

One hundred times that bliss of Prajapati is one measure of the bliss of Brahman and likewise of a great sage who is free from desires.

He who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one. He who knows, when he departs from this world, reaches the Self of food, the Self of breath, the Self of mind, the Self of understanding, the Self of bliss.

NINTH ANUVAKA

From whom words with the mind, return, not finding him, — he who knows the bliss of that Brahman, fears nothing. Verily this thought does not afflict him: ‘Why did I not do the good? Why did I do the evil?’ He who knows this pleases his self with both these. Yea, with both these does he please his self. This is the Upanishad.

COMMENTARY

The Anandamaya is the Supreme Brahman. Why do we say so? Abhyasat — because of repetition. In the passage just following the above, where is described the Anandamaya; we find the following in the Taittiriya Upanishad II.,6.1. ‘…’

«He who knows the Brahman as non-existing becomes himself non-existing. he who knows the Brahman as existing, him we know existing». In the above passage, we find twice the repetition of the word Brahman. Abhyasa or repetition means uttering a word again, without any qualifications. Nor can it be said, that this Brahman which has been repeated, refers to the Brahman occurring at the end of the above passage, where Brahman is said to be the tail or support For in the previous passage, we find one Shloka each given after Anuamaya, Pranamaya, etc. Thus the Shloka of Taittiriya Upanishad, II., 2. 1:

They who worship food as Brahman obtain all food. For food is the oldest of all things, and therefore it is called Panacea. From food all creatures are produced, by food, when born, they grow. Because it is fed on, or because it feeds on beings, therefore it is called food (Anna).

This is given after Annamaya; and refers to the whole Annamaya, and not to the tail or support of Annamaya. Similarly, the Shloka of Taittiriya Upanishad, II., 3:

The Devas breathe after breath (Prana) so do men and cattle. Breath, is the life of beings, therefore it is called Sarvayusha (all-enlivening)».

This is given after Pranamaya, and does not refer merely to the tail or support Similarly, the Shloka of Taitt. Up., II., 54:

‘He who knows the bliss of that Brahman, from whence nil speech, with the mind turns away unable to reach it, he never fears’. The embodied self of this (consisting of mind) is the same as that of the former.

This is given after the Manomaya and refers to the whole of it, and not to its tail or support. Similarly, the Shloka of Taittiriya Upanishad II., 5:

‘Understanding performs the sacrifice, it performs all sacred acts. All Devas worship understanding as Brahman, as the oldest. If a man knows understanding as Brahman, and if he does not swerve from it, he leaves off all evil behind in the body, and attains all his wishes. The embodied self of this (consisting of understanding) is the same, as that of the former (consisting of mind)’.

This is given after Vijnanamaya and refers to the whole of it and not to its tail or support. Therefore, the Shloka ‘He who knows’, etc., refers to the whole of Anandamaya, and not to the tail or support. Therefore, Anandamaya is Brahman.

Though the Anandamaya occurs in a series of words referring to Jiva, yet it does not refer to it, because of its impossibility; and because there is a difference of name also. This will be fully described under the Sutra, III., 3. 13, where it is explained what is meant by joy being the head of Brahman, etc.

Objection: How can «Anandamaya» here refer to Supreme Brahman, when it is a member of a series of terms, like Annamaya, etc., which refer to Jiva, who is certainly not Anandamaya, but full of miseries?

Answer: There is no fault in this. Because Brahman is read in such a series, in order to make it easily understandable by men of small intellect. The Vedas, like a great philanthropist, describe the Supreme Self, by first describing the non-self; this by constant approach towards the true Brahman, by words which refer to something more and more interior and finer; and ultimately they show Brahman. It is something like a person trying to point out the small star Arundhati. He points out at first some big star near it, and says this is Arundhati; and thus leads unto the true Arundhati. So the Shruti first points out the various non-Brahmans, and ultimately points to the true Brahman, the Anandamaya, the inmost.

The passage does not mean that Brahman is taught in these Upanishads merely as a secondary object. But He is the primary object of teaching here. Moreover in the next chapter of Taittiriya Upanishad, i.e., in the third chapter called Bhrigu Valli, Varuna, on being asked by his son to teach him what is Brahman, first defines Brahman as the Cause of the Creation, etc., of the universe, and then teaches him, that all material objects are Brahman, such as food is Brahman, Prana is Brahman, Manas is Brahman, etc. he says this in order to teach that they are the materials, with which the universe is made; and ultimately he finishes his teaching with «Ananda», declaring that «Ananda» is Brahman. Here he stops and concludes by saying «This doctrine taught by me is based on Brahman the supreme’. (Taitt Up., III.. 6. 1). Further, in the conclusion also he says:

‘He who knows this, when he has departed from this world, after reaching and comprehending the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss, enters and takes possession of these worlds, and having as much food as he likes, and assuming as many forms as he likes, he sits down singing this Saman (of Brahman); Havu, Havu, Havu! (Taitt. Up., III 10, 5)

This passage also shows that Anandamaya is the supreme Brahman Moreover in the Bhagavata Purana we find ‘...’

‘The Annamaya has the shape of man. In this series beginning with Annamaya, the last one (namely the anandamaya) is one which is beyond Being and Non-being — thou O Lord art that. Thou art the final term of this series — the True’.

Nor is there any contradiction in applying the epithet «Sharira» (embodied) to Brahman. For we find the Shruti declaring that the whole universe is the body of the Lord; as the well-known Antaryami chapter of the Brihadaranyaka Upanishad shows (Br. Up., Ill, 7. 3): «whose body is the earth».

Note. — The whole passage is given below.

He who dwells in the earth, and within the earth, whom the earth does not know, whose body the earth is, and who pulls (rules) the earth within, He is thy Self, the puller (ruler) within, the Immortal.

He who dwells in the water, and within the water, whom the water does not know, whose body the water is, and who pulls (rules) the water within, He is the Self, the puller (ruler) within, the Immortal.

He who dwells in the fire and within the fire, whom the fire does not know, whose body the fire is, and who pulls (rules) the fire within, He is thy Self, the puller (ruler) within, the Immortal.

He who dwells in the sky, and within the sky, whom the sky does not know whose body the sky is and who pulls (rules) the sky within, He is thy Self, the puller (ruler) within, the Immortal.

He who dwells in the air (Vayu), and within the air, whom the air does not know, whose body the air is and who pulls (rules) the air within, He is thy Self, the puller (ruler) within, the Immortal.

He who dwells in the heaven (Dyu), and within the heaven, whom the heaven does not know, whose body the heaven is, and who pulls (rules) the heaven within, He is thy Self the puller, (ruler) within, the Immortal.

He who dwells in the sun (Aditya), and within the sun, whom the sun does not know, whose body the sun is, and who pulls (rules) the sun within, He is thy Self, the puller (ruler) within, the Immortal.

He who dwells in the space (Dishah), and within the space, whom the space does not know, whose body the space is, and who pulls (rules) the space within, He is thy Self, the puller (ruler) within, the Immortal.

He who dwells in the moon, and stars (Chandra-Tarakam) and within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, and who pulls (rules) the moon and stars within, He is thy Self, the puller (ruler) within, the Immortal.

He who dwells in the ether (Akasha), and within the ether, whom the ether does not know, whose body the ether is and who pulls (rules) the ether within, He is thy Self, the puller (ruler) within, the Immortal.

He who dwells in the darkness (Tamas), and within the darkness, whom the darkness does not know, whose body the darkness is, and who pulls (rules) the darkness within, He is thy Self, the puller (ruler) within, the Immortal».

He who dwells in the light (Tejas), and within the light, whom the light does not know, whose body the light is, and who pulls (rules) the light within, He is thy Self, the puller (ruler) within, the Immortal».

In fact, these Vedanta Sutras are called «Shariraka mimamsa», for this very reason, because it deals with Para Brahman, the Sharira (the embodied).

Those who explain the Sutra by saying that the Anandamaya is not Brahman, but the Brahman mentioned as the tail of Anandamaya is the Pure Brahman, are mistaken. The explanation is against the whole drift of the context, as well as against the expressed teaching of the author Badarayana and Varuna of the Upanishad.

Note: Shankara gives an alternative explanation of this Sutra, by which it would appear that the Anandamaya. is not Brahman, but the word Brahman mentioned as tail is the Brahman. The Purvapaksha then is the Brahman mentioned as the tail of the Anandamaya is not the supreme, for it is mentioned as a subordinate member of another. The Siddhanta view then is that the Brahman mentioned as the tail of Anandamaya is the Pare Brahman, because of the repetition of the word Brahman in the subsequent verses. This explanation is repudiated by our author.

Objection: The word Anandamaya is formed by the affix ‘Mayat’ which has the force of modification or Vikara (Panini Sutra, IV, 3. 143). Therefore, Anandamaya means a being which is a modification of Ananda. Therefore it cannot be applied to Brahman, who is all Ananda, and not any modification of Ananda. To remove this doubt the author says:

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