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Updated: May 16, 2025
The commentator explains that by saying that Maheswara is in the heart, etc., what is stated is that he is the several cases of which Jiva is made up while in his unemancipate state, viz., the Annamaya kosha, the pranamaya kosha, the Manomaya kosha, and the Vijnanmaya kosha. What is meant by Yogatman is that he is the Soul or essence of Yoga of the Chidachidgranthi, i.e., the Anandamaya kosha.
This text declares that this one, i.e. the so- called individual soul, enjoys bliss through obtaining the anandamaya, here called 'flavour. Now to say that any one is identical with that by obtaining which he enjoys bliss, would be madness indeed. Up. Up. In the subsequent anuvaka also, in the clauses 'he perceived that food is Brahman, 'he perceived that breath is Brahman, &c.
It is thus finally proved that the highest Brahman which in the previous adhikarana had to be shown to be other than the so-called Pradhana is also other than the being called individual soul. This concludes the topic of the anandamaya. A new doubt here presents itself.
Up. bliss which is reached by successively multiplying by hundred all inferior kinds of bliss cannot belong to the individual soul, we conclude that it belongs to Brahman; and as Brahman cannot be an effect, and as -maya, may have the sense of 'abounding in, we conclude that the anandamaya is Brahman itself; inner contradiction obliging us to set aside that sense of -maya which is recommended by regard to 'consequence' and frequency of usage.
And the individual soul may be denoted as 'made of bliss'; for in itself it is of the essence of bliss, and its Samsara state therefore is something 'made of bliss. The conclusion therefore is that, owing to the received meaning of -maya, the anandamaya is none other than the individual soul. To this prima facie view the next Sutra refers and refutes it.
In 'annamaya, in an earlier part of the chapter, maya has the sense of 'made of', 'consisting of'; and for the sake of consistency, we must hence ascribe the same sense to it in 'anandamaya. And even if, in the latter word, it denoted abundance, this would not prove that the anandamaya is other than the individual soul.
God is alluded to in Vaishnavism most frequently as Anandamaya meaning all joy. Vaishnavism more nearly resembles the gospel of Jesus, as taught by orthodoxy, than it does the Vedantic systems, since it does, not claim that God is within each human organism, as the seed is within the fruit, but that, by love, we may gain heaven or the state or place where God dwells.
The outcome of all this is that the term 'anandamaya' denotes the true essential nature which is nothing but absolute uniform bliss of the jiva that appears as distinguished by all the manifold individualising forms which are the figments of Nescience. The Self of bliss is the jiva or pratyag-atman, i.e. the individual soul. Up.
For when, after having understood that the highest Self is the embodied Self of the vijnanamaya also, we are told that the embodied Self of that vijnanamaya is also the embodied Self of the anandamaya, we understand that of the anandamaya which we know to be the highest Self on the ground of 'multiplication' its own Self is the Self.
That this is the meaning of maya in anandamaya we know from Panini IV, 3, 144. But according to Pa. V, 4, 21, maya has also the sense of 'abounding in'; as when we say 'the sacrifice is annamaya, i.e. abounds in food. And this may be its sense in 'anandamaya' also! Not so, the Purvapakshin replies.
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