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आनन्दमयाधिकरणम् (आनन्दमयं परं ब्रह्मैव; न जीवः) (Number of Sutras in this…

- - - - शारीरो हि शरीर-सम्बन्धी जीवात्मा - sârîra means that which is joined to a body, in other words, the so-called gîva.
      - पूर्वपक्षयुक्तेः अनुस्थितिः Objection to Poorvapakshin's above point
        
        ननु च - जगत्कारणतया प्रतिपादितस्य ब्रह्मणः सुखप्रतिपत्त्यर्थम् अन्नमयादीन् अनुक्रम्य तदेव जगत्कारणम् आनन्दमयः इत्युपदिशति । The above text enumerates the different Selfs, beginning with the Self consisting of food and others for the sake of easy apprehension of Brahman,in the end teaches that the same Brahman which is the cause of the world is consisting of bliss
        
        जगत्कारणश्च, ’तदैक्षत’ इति ईक्षणश्रवणात् , सर्वज्ञः सर्वेश्वरः - इत्युक्तम् And that the cause of the world is the all-knowing Lord, since Scripture says of him that 'he thought,' we have already explained.
    - - 'अनेनजीवेनाऽऽत्मनाऽनुप्रविश्य’ (छा. उ. 6-3-2) , 'tattvamasi shvetaketo' (छा. उ. 6-8-7) इति, कारणतया निर्दिष्टस्य जीवसामानाधिकरण्यनिर्देशात् ।
        In the text of the Chândogyas, 'having entered into them with that living Self' and 'Thou art that, O Svetaketu' , that Being which first is described as the creator of the world is exhibited in co-ordination with the jîva.
        
        सामानाधिकरण्यं हि एकत्वप्रतिपादनपरम् the purport of co-ordination is to express oneness of being
        
        यथा ’सोऽयं देवदत्तः’ इत्यादौ । As when we say, 'This person here is that Devadatta we knew before.'
    - - ’ब्रह्मविदाप्नोति परम्’ इति जीवस्य अचित् सम्सर्गवियुक्तं स्वरूपं प्राप्यतयोऽपदिष्यते In the introductory clause, 'He who knows Brahman attains the Highest,' the true nature of the Jîva, free from all connection with matter, is referred to as something to be attained;
      - अचित् वियुक्त स्वरूपस्य लक्षणम् इदम् उच्यते - ’सत्यं ज्ञानमनन्तं ब्रह्म’ इति । तत् रूपप्राप्तिरेव मोक्षः । Of this nature a definition is given in the words, 'The True, knowledge, the Infinite is Brahman.' The attainment of the Jîva in this form is what constitutes Release.
      - 'न ह वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्ति। अशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः' इति अतोजीवस्य अविद्यावियुक्तं स्वरूपं प्राप्यतया प्रक्रान्तमानन्दमय इत्युपदिष्यते । In agreement with the text, 'So long as he is in the body he cannot get free from pleasure and pain; but when he is free from the body then neither pleasure nor pain touches him' (Ch. Up. VIII, 12, 1). This true nature of the Self, free from all avidyâ, which the text begins by presenting as an object to be attained, is thereupon declared to be the Self consisting of bliss.
    - - ’अन्नमयः पुरुषः’ इति शरीरं प्रथमं निर्दिश्य the text at first refers to the body ('Man consists of food');
      - तस्याप्यन्तरभूतं मनः then to the manas within the vital breath;
      - तदन्तरभूतं तस्य धारकं पञ्चवृत्तिप्राणं next to the vital breath with its five modifications which is within the body and supports it;
      - तदन्तरभूतां च बुद्धिम् then to the buddhi within the manas
      - 'प्राणमयः, मनोमयः, विज्ञानमयः’ (तै.उ.आन्. 2-2, 3-2, 4-1) इति तत्र तत्र बुद्ध्यवतरणक्रमेण निर्दिश्य 'the Self consisting of breath'; 'the Self consisting of mind' (manas); 'the Self consisting of understanding' (vigñâna) Having thus gradually led up to the gîva,
        
        सर्वान्तरभूतं जीवात्मानम् ’अन्यॊऽन्तर आत्मा आनन्दमयः’ (तै. उ. आन्. 5-2) इत्युपदिश्य अन्तरात्मपरम्परां समापयति । the text finally points out the latter, which is the innermost of all - 'Different from that is the inner Self which consists of bliss'
      - अतः जीवात्मस्वरूपमेव ’ब्रह्मविदमाप्नोति’ (तै.उ.आन्.1-1) इति प्रक्रान्तं ब्रह्म । and thus completes the series of Selfs one inside the other.
      - तदेव ’आनन्दमयः’ इत्युपदिष्टम् - इति निश्चीयते । We hence conclude that the Self consisting of bliss is that same gîva-self which was at the outset pointed out as the Brahman to be attained.