taddhetuvyapadeśācca ..1.1.14..

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SUTRA I. 1. 14.

तद्धेतुव्यपदेशाच्च॥१.१.१४॥

taddhetuvyapadeśācca ..1.1.14..

… Tad-hetu, the cause of that; namely the cause of Ananda…. Vyapadeshat, because of the statement or declaration.

14. The Anandamaya is not Jiva, because He is described as the cause of Ananda. — 14.

COMMENTARY

It is written in the Taittiriya Upanishad, IL 7:

«He verily is sweet. For only after perceiving the sweet, can any one perceive bliss. Who could breathe, who could breathe forth, if that bliss (Brahman) existed not in the ether (in the heart); For he alone causes blessedness».

This shows that the Anandamaya is the cause of the blessedness of the Jiva, because the Anandamaya is declared as the giver of joy to the Jiva. Therefore, it must be different from the Jiva, for the donor and done can not be one and the same.

In the above passage, the word Ananda is used, but it means Anandamaya.

SUTRA I. 1. 15.

मान्त्रवर्णिकमेव च गीयते॥१.१.१५॥

māntravarṇikameva ca gīyate ..1.1.15..

… Mantra, of the Mantra, …. Varnikam, described: Mantra-varnikam is a compound word meaning ‘ho who is described in the Mantra portion’. … Eva, alone, even. Cha, and. … Giyate, is sung (by the Brahmana portion).

15. Moreover, the Being, described in the Mantra portion of the text, is again referred to as Anandamaya in the subsequent portion of the above passage. — 15.

COMMENTARY

The above passage opens with the declaration of ‘…’ «Satyam, Jnanam, Anantam is Brahman».

The Brahman so expressly mentioned in this Mantra portion, is subsequently described as Anandamaya in the Brahmana portion Therefore, Anandamaya is not Jiva. The sense is this. The Taittiriya Upanishad commences with the declaration, ‘…’ ‘The Knower of Brahman obtains the highest’. This shows that the worshipper Jiva obtains the worshipped Brahman. This object of attainment by the Jiva, which was mentioned in the opening passage, ‘Brahmavit apnoti param’, is further fully described in the Mantra ‘Satyam, jnanam, etc’. The same Brahman alone should be taken to be referred to by the word Anandamaya. The subsequent portion of Taittiriya Valli commencing with the word «Tasmat va etesmat atmana, etc’. is an exhortation and exposition of the Brahman mentioned above. Therefore, Brahman who is the object attained, must be considered as different from the Jiva who obtains, because the obtained and the obtainer can not be the one and the same. Therefore, the Anandamaya is not Jiva.

Objections: If the Brahman described in the above Mantra were really different from the Jiva, then by proving that Brahman is Anandamaya, the Jiva could not be Anandamaya. But Jiva and Brahman are not different. The essence which forms the Jiva when it becomes free from Avidya or Nescience is really one with Brahman, and the effect of this is that the Jiva is Jiva, so long as it is over-powered by Maya. The Mantra, therefore, asserts that a Jiva who is free from Maya is Brahman. Therefore, the term Anandamaya may apply to Jiva, when the latter transcends all limitations of Avidya.

Answer: The author answers this objection, by the following Sutra declaring that Jiva can never be Brahman even when Mukta or released.

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