anvayāditi cetsyādavadhāraṇāt ..3.3.18..

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17. The word Atman, however, here denotes the Universal Consciousness or Brahman, as it does in the other passages preceding this section, because of context as shown in the subsequent sentence. — 378.

COMMENTARY

The word Atman, when applied to the Anandamaya, must denote the Supreme Self, the Vibhu Chetana, the Universal Consciousness, as it undoubtedly does in the passages like ‘Atma va idam eka evagra asit’ (the Supreme Self was this verily in the beginning). Here the word Atma is taken by all to mean the Paramatma. But why do you say that here also, it must be taken to mean the Supreme Self? Uttarat. Because in the sentence immediately following, we have such qualities described, which leave no doubt that the Anandamaya self is the Supreme Self. Thus in the sixth Anuvaka we have:

He wished, may I be many, may I grow forth, . . . and he created all.

This passage, coming after the Anandamaya sentence, shows that the Anandamaya is the Creator of all, and therefore, is Brahman. Had the Anandamaya self not been the Supreme Self, then this description «the creator of all» would become incongruous. The Creatorship is the specific attribute of (Soil and of no one else. The meditation, therefore, on the Anandamaya symbolized as a Bird, with Joy for its head, etc., is meditation on Brahman, and so nothing is inharmonious in such meditation.

SUTRA III. 3. 18.

अन्वयादिति चेत्स्यादवधारणात्॥३.३.१८॥

… Anvayat, on account of connotation, or on account of syntactical connection, … Iti, so. .. Chet, if (it be objected… Syat, there can be (certainty). …. Avadharanat, on account of (the Supreme Self being) understood (throughout): is retained (mentally).

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