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Anandamayadhikarana (Siddhantin's views - Anandamaya denotes the…

- - - - This last bliss is not possible to the individual self and denotes therefore the Brahman who can alone be its abode.
      - Accordingly this Upanishad declares the Anandamaya to be different from Vijnanamaya which latter has necessarily to mean the same as the individual self.
        
        The term Vijnanamaya cannot mean mere intellect or understanding.
        
        If it is so interpreted, the affix mayat that is found in it would be meaningless. Thus it means the knower or the individual self.
        
        It is true in the passage from Br.Up - 'The vijnana performs the sacrifice' , the word Vijnana stands for Vijnanamaya
        
        But it has to be borne in mind that words which denote the essential attributes of things are often used to denote those things themselves
        
        Besides, there are grammatical rules according to which the word 'Vijnana' has to mean an intelligent agent, but not mere intelligence.
        
        Thus Vijnana that performs the sacrifice is indeed an agent, which mere intelligence or understanding can never be. This same Vijnana is said to own a body as its home.
        
        The Maadhyandinas and Kaanvas have 2 separate recensions of the Brhadaranyaka Upanishad
        
        In the recension of Kaanvas, passage III.7.28 the word 'vijnana' occurs.
        
        In the corresponding recension of Maadhyandinas, it is found that the word 'atman' is found instead of Vijnana
        
        This declares that the Vijnana, which is used in place of Vijnanamaya can be nothing other than the individual self and the word Vijnanamaya very appropriately denotes the individual self.
        
        Therefore, Anandamaya which is
        
        positively declared to be different from the Vijnanamaya,
        
        cannot denote the individual self,
        
        but must denote the Brahman who is other than the individual self.
  - - - the All-knowing, all-powerful and all-good Brahman to be equal to
      - the ignorant, weak and impure individual self.
    - - It is not easy to decide which among Brahman and Jiva is false.
        
        Of course, Brahman is not unreal.
        
        The Jiva may be false, on the supposition that the Brahman appears falsely as the individual self owing to the superimposition of avidya but this would make Brahman contradict Himself.
        
        This supposition cannot be forced on us to make the grammatical equations in the scripture significant,
        
        For, what is inappropriate and opposed to reason should not be assumed even for the purpose of making the scripture appropriate.
        
        This supposed association of the Brahman with evil cannot at all be a reality
        
        If it be held that His attributeless character frees Him from such an association, it frees Him also from His association with all that is good and auspicious
        
        and this indeed makes all things unreal, so that there remains nothing that is to be known through knowing the Brahman.
        
        3 more items...
      - ಉಪಾಸಿಸುವನು
  - - - inasmuchas the word Pranamaya has to be interpreted to mean the same thing as the word 'prana' means,
      - or to mean that which has the activity of prana in abundance.
      - It is as common to use the affix 'mayat' in the sense of abundance, as it is to use it in the sense of modification.
    - - The scripture distinctly says that the Brahman is wholly free from sin and from misery.
      - The unsurpassably large amount of bliss belonging to Brahman implies also the smallness of the bliss belonging to others
      - Also, it is not right to hold that the individual self is a modification of bliss, since the knowledge and bliss of the individual self are only in the state of contraction when in the condition of samsara.
      - Therefore, Anandamaya is different from Individual Self and is the same as the Supreme Self.
  - - - The source of bliss cannot be the same as he who receives bliss therefrom.
    - - Therefore, Anandamaya cannot be the individual self.
      - The Brahman (Anandamaya) is the object to be attained by the individual self, the worshipper. Thus the object of worship cannot be same as the worshipper.
    - - Interim Purvapaksha -
        
        Although it is true that a worshipper's object of attainment has to be different from the worshipper,
        
        Here the Brahman, denoted by the words of mantra referred to in the above, is not different from Individual Self.
        
        The above mantra teaches that Brahman and Individual self are both same as they have the saem essential nature of attributeless and undifferentiated intelligence.
        
        Therefore Anandamaya denotes only this essential nature of Individual Self.
      - Siddhanta - The innappropriateness of the above Objection is -
        
        Individual self has no omniscience at all at bound condition of samsara
        
        Even in released Individual self cannot have such unconditional intelligence so as to create the world and make the Brahman manifold.
        
        Thus Anandamaya has to denote the Brahman who is the Supreme Self and is other than the individual self.
        
        That speech and mind cannot grasp the Brahman does not mean that He is really attributeless, inspite of the scripture attributing to Him innumerable auspicious qualities.
        
        It only means that speech and mind cannot prove Him
        
        Unsurpassable Bliss of Brahman may be known and to know it is to cease to have any fear from anywhere.
        
        Thus, Brahman described in the mantra has characteristics which are other than those that constitute the essential nature of the individual self
        
        Thus Anandamaya cannot be the same as individual self.
    - - and He does not stand in need of any association with non intelligent matter in the course of His wiling such a creation.
      - But no individual Self that is capable of creation can ever do so without being in association with matter.
    - - Scriptural Authority states that -
        
        So without Him, none can have any bliss of any kind.
        
        Jiva is not taught to be such an entity'
        
        Brahman -
        
        is the supreme home of bliss
        
        is bliss-himself
      - Therefore Brahman who is different from non intelligent matter is also a differetn entity from the Jiva or individual self.
- - - - Anandamaya is different from the body (annamaya)
      - Different from the life inside it (Pranamaya)
      - Different from the mind within (manomaya)
      - different even from the understanding therein (Vijnanamaya)
      - Anandamaya is thus the innermost entity in the body and is same as the individual self.
  - - - Brahman is the innermost essence of all and is called the Atman.
        
        The individual self is not essentially different from the Brahman who is altogether one only without a second and that this secondless Being is the Anandamaya
    - - Answer -
        
        Anandamaya not only means Brahman, but also indicates that the Brahman is extremely different from pain even as He is different from all things other than Himself.
        
        Differentiation of individual self from Brahman is due to Avida. Otherwise there is no difference between the essential nature of Jiva and Brahman
        
        Thus individual self in its essential nature deserves to be called the Anandamaya quite as much as Brahman does
        
        Thus it is appropriate in the context to interpret Anandamaya as that individual self which is not in essence different from the Brahman.
  - - - Therefore it is the modifiable individual self who is the subject to misery that is denoted by the word Anandamaya