दानन्दमय इत्यस्यापि विकारार्थत्वं प्रतीयते । अतोऽयमानन्दमयो नाविकाररूपः परमात्मेति चेन्न, अर्थविरोधात् प्राचुर्यार्थ एवायं मयडिति विज्ञायते । " तस्माद्वा एतस्मादात्मन आकाशः संभूतः" इति1 ह्यविकार अात्मा प्रकृतः । प्रकरणे च विकारार्थत्वं प्राणमय एव परित्यक्तम् । 2 उक्तेन न्यायेनानन्दप्राचुर्यात् परमपुरुष एवायमानन्दमयः ॥
तद्धेतुव्यपदेशाच्च ॥ १५ ॥
" एष ह्येवानन्दयाति " इति जीवान्प्रत्यानन्दहेतुरयमानन्दमयो व्यपदिश्यते । अतश्चायं न प्रत्यगात्मा ॥
the essence of food)' (Tait. 11-1-3). Therefore, the term Anandamaya also means the modification of bliss. Hence Anandamaya is not the Highest Self, that does not undergo modification. It is not so. Because there is contradiction of the purport, the affix Mayat is understood to mean here 'abundance'. The scriptural text 'From that very same Self, the spatial ether came into existence'(Tait. II-I-I) refers to the Self, that does not undergo modification. The notion that the affix Mayat denotes modification, has been given up already in the case of Pranamaya. Following this argument, it should be accepted that the Anandamaya is only the Highest person; because there is an abundance of bliss in Him.
15. Taddhetuvyapadesacca
Because also this Anandamaya is declared (in the
contex) to be the cause of that (which forms the bliss
of the individual selves).
'For,He Himself causes the bliss' (Tait. 11-7-1). In this passage it is declared that Anandamaya causes the bliss of
1 इत्यविकार A 1. 2 उक्तन्यायेन A 1,M 1.
