ānanda-mayo’bhyāsāt - The Lord is full of bliss
Brahman is not only the source of existence but also the source of bliss. This unlimited bliss we look for can be found only in connection with Him, and not in connection with matter.
« Vedānta-sūtra: The Govinda-bhāṣya of Baladeva Vidyābhūṣaṇa
Sūtra 1.1.12 - The essence of bliss
ānanda-mayo’bhyāsāt
ānanda-māyā: full of bliss (ānanda-svarūpa, a form consisting of bliss); abhyāsāt: because of repetition (in the scriptures).
The ānanda-māyā puruṣa [described in the Taittirīya Upaniṣad] is the Supreme Lord; this is established by repeated statements.
Commentary: In his purport to Caitanya Caritāmṛta (ādi-lila 7.106), Śrīla Prabhupāda explains:
“There are four chapters (adhyāyas) in the Vedānta-sūtra, and there are four divisions (pādas) in each chapter. Therefore the Vedānta-sūtra may be referred to as ṣoḍaśa-pāda, or sixteen divisions of aphorisms. The theme of each and every division is fully described in terms of five different subject matters (adhikaraṇas), which are technically called pratijñā, hetu, udāharaṇa, upanaya and nigamana. Every theme must necessarily be explained with reference to pratijñā, or a solemn declaration of the purpose of the treatise. The solemn declaration given in the beginning of the Vedānta-sūtra is athāto brahma-jijñāsā, which indicates that this book was written with the solemn declaration to inquire about the Absolute Truth. Similarly, reasons must be expressed (hetu), examples must be given in terms of various facts (udāharaṇa), the theme must gradually be brought nearer for understanding (upanaya), and finally it must be supported by authoritative quotations from the Vedic śāstras (nigamana).”
“As mentioned above, the Vedānta-sūtra consists of four chapters. The first two chapters discuss the relationship of the living entity with the Supreme Personality of Godhead. This is known as sambandha-jñāna, or knowledge of the relationship. The third chapter describes how one can act in his relationship with the Supreme Personality of Godhead. This is called abhidheya-jñāna. The relationship of the living entity with the Supreme Lord is described by Śrī Caitanya Mahāprabhu: jīvera ‘svarūpa’ haya kṛṣṇera ‘nitya-dāsa’. “The living entity is an eternal servant of Kṛṣṇa, the Supreme God.” (Cc. Madhya 20.108) Therefore, to act in that relationship one must perform sādhana-bhakti, or the prescribed duties of service to the Supreme Personality of Godhead. This is called abhidheya-jñāna. The fourth chapter describes the result of such devotional service (prayojana-jñāna). This ultimate goal of life is to go back home, back to Godhead. The words anāvṛttiḥ śabdāt in the Vedānta-sūtra indicate this ultimate goal.”
In this first volume, we study the first adhyāya of the Govinda-bhāṣya, composed of the first four pādas. As mentioned by Śrīla Prabhupāda, both the first adhyāya and the second discuss sambandha, the eternal relationship of the soul and the Lord, establishing the transcendental form and activities of the Lord, our simultaneous oneness and difference towards Him, and our subordinate position. Just as the Śrīmad-Bhāgavatam, the Vedānta-sūtra aims at describing the eternal position of the soul as an eternal servant of the Lord; the only difference is that in the Vedānta-sūtra the explanation is more succinct and heavily based on logic, while the Śrīmad-Bhāgavatam describes it more directly. As Prabhupāda explains:
“Śrīla Vyāsadeva, a powerful incarnation of Nārāyaṇa, compiled the Vedānta-sūtra, and to protect it from unauthorized commentaries, he personally composed Śrīmad-Bhāgavatam on the instruction of his spiritual master, Nārada Muni, as the original commentary on the Vedānta-sūtra. Besides Śrīmad-Bhāgavatam, there are commentaries on the Vedānta-sūtra composed by all the major Vaiṣṇava ācāryas, and in each of them, devotional service to the Lord is described very explicitly. Only those who follow Śankara’s commentary have described the Vedānta-sūtra in an impersonal way, without reference to viṣṇu-bhakti, or devotional service to the Lord, Viṣṇu. Generally, people very much appreciate this Śārīraka-bhāṣya, or impersonal description of the Vedānta-sūtra, but all commentaries that are devoid of devotional service to Lord Viṣṇu must be considered to differ in purport from the original Vedānta-sūtra. In other words, Lord Caitanya confirmed that the commentaries, or bhāṣyas, written by the Vaiṣṇava ācāryas on the basis of devotional service to Lord Viṣṇu, and not the Śārīraka-bhāṣya of Śankarācārya, give the actual explanation of the Vedānta-sūtra.” (CC Adi 7.106)
Having established that Brahman can be described by words and that Brahman has transcendental qualities which are described in the scriptures, Vyāsadeva now shows, from sūtra twelve onward, all the way up to the end of the fourth pāda, how different statements of the Vedic literature that at first may appear to describe something else, in reality describe the Supreme Lord
In this way, he establishes the proper meaning of many central passages of the scriptures that are frequently misinterpreted. In the process, Vyāsadeva shows us the process of reaching the proper conclusions of the sastras.
By the time of the advent of Vyāsadeva, at the end of the last Dvāpara-yuga, the texts of the Vedas were still being transmitted, but their real meaning had been almost completely lost. The six philosophical schools that existed at the time (Nyāya, Vaiśeṣika, Sānkhya, Karma-mīmāmsā, the mystic yoga of Patañjali, and the impersonalism of Aṣṭāvakra) were largely atheistic, or directly stating that there is no God (like in the atheistic Sānkhya system), or accepting God as the impersonal Brahman, without form and qualities. Although based on the Vedas, these schools failed to grasp the correct conclusions of the sastras.
In the atheistic Sānkhya, for example, it’s believed that everything that exists happens due to the interaction of material nature and the jīvas, without even accepting the existence of God. Passages of the Vedas that describe the Supreme Lord are thus misinterpreted and taken as referring to the material nature, the jīva, or something else. Similarly, the other six schools misinterpret different passages to suit their beliefs.
One of the purposes of Vyāsadeva in writing the Vedānta-sūtra was to show the proper meaning of the scriptures. Therefore, large portions of the text are dedicated to contesting wrong philosophical conclusions and incorrect interpretations of the texts, to establish the proper conclusions. As the correct meaning of the passages is established, the real message of the Vedas becomes progressively clearer.
As we study the arguments and counterarguments offered by Śrīla Baladeva Vidyābhūṣaṇa in his commentary, it’s important to understand that rather than just giving personal opinions, he is establishing the original conclusions of Vyāsadeva, which had been covered by so many centuries of Māyavadi propaganda. The conclusions come thus directly from the compiler of the Vedas; they are not some later imposition.
This 6th adhikaraṇa is centered around the discussion of the meaning of the term ānanda-māyā. This discussion is far more important than it may appear at first. It deals with our concept of identity, the goal of life, and the very purpose of our existence.
In the previous sūtras, it was established that Brahman is the creator of everything, that He is transcendental to matter, and that He is the ultimate conclusion of all the Vedas. Now, another characteristic is added: Brahman is full of bliss. This point is emphasized in the Upaniṣads by repetition (bhyāsāt). When something is repeated many times, there can be no doubt about it.
We are all in search of bliss. This is the main engine of most of what we do in life. However, as concluded by this sūtra, this search is largely misguided. The bliss we are searching for is not to be found in this material world, but outside of it. Brahman is not only the source of existence but also the source of bliss. This unlimited bliss we search for can be found only in connection with Him, and not in connection with matter.
Śrīla Baladeva Vidyābhūṣaṇa starts his commentary on this section with a prayer:
śabdāḥ vācakatām yanti yantrānandamayādayaḥ
vibhum ānanda-vijñānam tam śuddham śraddadhīmahi
“Let us place our faith in the Supreme Personality of Godhead, who is supremely pure, all-powerful, all-knowing, and full of transcendental bliss. He is perfectly described in the ānanda-māyā sūtra and the other statements of Vedānta-sūtra.”
A central passage from the Taittirīya Upaniṣad
This whole passage is based on the discussion of eight central verses of the Taittirīya Upaniṣad (2.1.1 to 2.6.1), which contain the conclusion of the whole text:
brahmavid āpnoti param
“One who knows Brahman attains the Supreme.” (Taittirīya Upaniṣad 2.1.1)
tad eṣā ’bhyuktā
satyam jñānam anantam brahma
yo veda nihitam guhāyām parame vyoman
so ’śnute sarvān kāmān saha brahmaṇā vipaściteti“This has been declared: The Supreme Brahman has no limits. He is eternal and full of knowledge. The liberated soul, who knows this Brahman, who is hidden inside the cave of the heart, enjoys the fulfillment of all his desires in the company of the Supreme Lord.” (Taittirīya Upaniṣad 2.1.2)
tasmād vā etasmād ātmana ākāśaḥ sambhūtaḥ
ākāśād vāyum vāyor agnim, agner āpam adbhyam pṛthivī
pṛthivyā oṣadhayaḥ oṣadhībhyo ’nnam, annāt puruṣam
sa vā eṣa puruṣo ’nna-rasa-mayaḥ
tasyedam eva śiraḥ ayam dakṣiṇaḥ pakṣaḥ
ayam uttaram pakṣaḥ ayam ātmā
idam puccham pratiṣṭhā , tad apy eṣa śloko bhavati“From that Self (Brahman) sprang ākāśa (ether); from ākāśa sprang air; from air, fire; from fire, water; from water, earth. From earth sprang plants; from plants came food; from food arose man.
The material body is thus a transformation of food. This food is his head, his right side, his left side, his torso, and his support. This explanation is connected with the next verse.” (Taittirīya Upaniṣad 2.1.3)
annād vai prajāḥ prajāyante, yāḥ kāś ca pṛthivīm śritāḥ
atho annenaiva jīvanti, athainad apiyanty antataḥ
annam hi bhūtānām jyeṣṭham, tasmāt sarvauṣadham ucyate
sarvam vai te’nnam āpnuvanti, ye’nnam brahmopāsate
annam hi bhūtānām jyeṣṭham, tasmāt sarvauṣadham ucyate
annād bhūtāni jāyante, jātāny annena vardhante
adyate’tti ca bhūtāni, tasmād annam tad ucyata iti
tasmād vā etasmād anna-rasa-mayāt, anyo’ntara ātmā prāṇamayaḥ
tenaiṣa pūrṇaḥ, sa vā eṣa puruṣa-vidha eva
tasya puruṣa-vidhatām anv ayam puruṣa-vidhaḥ
tasya prāṇa eva śiraḥ, vyāno dakṣiṇaḥ pakṣaḥ
apāna uttaraḥ pakṣaḥ, ākāśa ātmā, pṛthivī puccham pratiṣṭhā
tad apy eṣa śloko bhavati“All creatures that dwell on earth are produced from food (anna). By food they live, and at death they merge into food. Food indeed is the most important for all beings. From food comes sustenance, and thus food is the universal medicine (sarvauṣadham). Those who worship Brahman as food attain all food. From food all beings arise, and the populations increase by food. Food is eaten by living beings and also devours all beings.
Inside this anna-māyā person, which consists of the essence of food, is the other inner Self, consisting of prāṇa. This is the prāṇa-māyā person, which pervades the body. It also has a human shape, imitating the gross form of the anna-māyā. Prāṇa (the vital air) is its head. Vyāna (the upward breath) is its right side. Apāna (the downward breath) is its left side. Ākāśa (Brahman) is its Self. Earth is the foundation.” (Taittirīya Upaniṣad 2.2.1)
prāṇam devā anu prāṇanti, manuṣyāḥ paśavaś ca ye
prāṇo hi bhūtānām āyuḥ, tasmāt sarvāyuṣam ucyate
sarvam eva ta āyur yanti, ye prāṇam brahmopāsate
prāṇo hi bhūtānām āyuḥ, tasmāt sarvāyuṣam ucyata iti
tasyaiṣa eva śārīra ātmā, yaḥ pūrvasya
tasmād vā etasmāt prāṇamayāt, anyo’ntara ātmā manomayaḥ
tenaiṣa pūrṇaḥ, sa vā eṣa puruṣa-vidha eva
tasya puruṣa-vidhatām, anv ayam puruṣavidhaḥ
tasya yajur eva śiraḥ, ṛg dakṣiṇaḥ pakṣaḥ. sāmottaraḥ pakṣaḥ
ādeśa ātmā, atharvāngirasaḥ puccham pratiṣṭhā
tad apy eṣa śloko bhavati“The demigods depend on prāṇa to maintain their lives, just as human beings and animals. Prāṇa is the life of all beings, therefore, it is called sarvāyuṣa (the life of all). Those who worship prāṇa as Brahman obtain the full energy of life (sarvam āyur yānti), for prāṇa is the life of all beings. Prāṇa (Brahman) is the Self of the prāṇa-māyā person, just like the anna-māyā person.
Different from this prāṇa-māyā, which consists of prāṇa, is the other, the inner Self that consists of the mind. The prāṇa-māyā is filled by the mano-māyā person. This mano-māyā puruṣa has a human form, just like the prāṇa-māyā. The Yajurveda is His head, the Ṛg Veda is His right arm, the Sāma Veda is His left arm, the instructions of the Vedas are His Self, and the atharvāngirasa mantras revealed by the sages are His foundation.” (Taittirīya Upaniṣad 2.3.1)
yato vāco nivartante, aprāpya manasā saha
ānandam brahmaṇo vidvān, na bibheti kadācaneti
tasyaiṣa eva śārīra ātmā, yaḥ pūrvasya
tasmād vā etasmānmanomayāt, anyo’ntara ātmā vijñānamayaḥ
tenaiṣa pūrṇaḥ, sa vā eṣa puruṣavidha eva
tasya puruṣavidhatām, anvayam puruṣavidhaḥ
tasya śraddhaiva śiraḥ, ṛtam dakṣiṇaḥ pakṣaḥ
satyam uttaraḥ pakṣaḥ yoga ātmā, mahaḥ puccham pratiṣṭhā
tad apy eṣa śloko bhavati“He who knows the bliss of the Supreme Brahman, whom neither the mind nor speech is capable of reaching, attains fearlessness. The inner Self of the mano-māyā person, which consists of the subtle body, is the same as that of the prāṇa-māyā.
This inner Self consists of transcendental understanding (vijñāna). The mano-māyā is filled with this vijñāna-māyā. He also has the shape of a man, like the human shape of the mano-māyā. Faith (śraddhā) is his head; proper conduct (ṛtam) is his right arm; truth (satyam) is his left arm; absorption in yogic trance is his Self, and mahaḥ (the Mahat-tattva) is his foundation.” (Taittirīya Upaniṣad 2.4.1)
vijñānam yajñam tanute, karmāṇi tanute’pi ca
vijñānam devāḥ sarve
brahma jyeṣṭham upāsate, vijñānam brahma ced veda
tasmāc cen na pramādyati, śarīre pāpmano hitvā
sarvān kāmān samaśnuta iti
tasyaiṣa eva śārīra ātmā, yaḥ pūrvasya
tasmād vā etasmād vijñānamayāt
anyo’ntara ātmā’nandamayaḥ, tenaiṣa pūrṇaḥ
sa vā eṣa puruṣavidha eva, tasya puruṣavidhatām
anv ayam puruṣavidhaḥ, tasya priyam eva śiraḥ
modo dakṣiṇaḥ pakṣaḥ
pramoda uttaraḥ pakṣaḥ, ānanda ātmā, brahma puccham pratiṣṭhā
tad apy eṣa śloko bhavati“Spiritual understanding (vijñāna) is the basis for the performance of sacrifice; all the sacred acts are performed thanks to it. All the devas worship this transcendental understanding as Brahman, the oldest. If a man knows vijñāna as Brahman, and if he does not deviate from it, he leaves all evils behind in the body and attains all his desires (on the transcendental platform).
The vijñāna-māyā puruṣa is pervaded by another self, the ānanda-māyā. The ānanda-māyā has the form of a human, like the previous puruṣa. His head is pleasure (priya), his right side is joy (moda), his left side is delight (pramoda), his identity is bliss (ānanda), and his foundation is Brahman (the Lord Himself).” (Taittirīya Upaniṣad 2.5.1)
asann eva sa bhavati, asad brahmeti veda cet
asti brahmeti ced veda, santam enam tato vidur iti
tasyaiṣa eva śārīra ātmā, yaḥ pūrvasya
athāto’nupraśnāḥ, utā vidvān amum lokam pretya
kaścana gacchatī āho vidvān amum lokam pretya kaścit samaśnutā u
so’kāmayata, bahu syām prajāyeyeti, sa tapo’tapyata
sa tapastaptvā, idam sarvam asṛjata, yad idam kiñca
tat sṛṣṭvā, tad evānuprāviśat, tad anupraviśya
sac ca tyac cābhavat
niruktam cāniruktam ca, nilayanam cānilayanam ca
vijñānam cāvijñānam ca, satyam cānṛtam ca satyam abhavat
yad idam kiñca, tat-satyam ityācakṣate
tad apy eṣa śloko bhavati“If one thinks that Brahman (the ānanda-māyā puruṣa) doesn’t exist, he remains in illusion, identifying with the body, life after life, in the cycle of birth and death. One who sees Brahman as existing revives his eternal spiritual nature and becomes peaceful. The Self of the ānanda-māyā puruṣa is the Lord Himself; there is no difference between His body and His soul. He is also the Self of the previous puruṣas, the vijñāna-māyā, mano-māyā, and prāṇa-māyā.
Doesn’t a wise man go to the spiritual world after leaving this world? Doesn’t a wise man associate with the blissful Lord in that world after leaving this world?
The Lord desired, “May I become many! May I produce offspring!” After deliberating in this way, He created the material universes and whatever exists. Having created the universes, He entered into each of them. Having entered, he became the conscious and unconscious entities, the definable and undefinable, the shelter and the sheltered, the knowledge and ignorance, truth and falsehood. The sages who see things as they are declare that whatever exists is the Lord.” (Taittirīya Upaniṣad 2.6.1)
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