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3TTHETN-869 • 111 Bhāsya. It may also be noted that the second interpretation of the Anandamayādhikaraṇa is quite in consonance with T. U. Bhāșya.
If we want to understand Sankarācārya's philosophical position towards the T.U., then, his bhāşyas on Anandamayādhikarana (1-1-12 to 19) of the Brahmasūtra and the relevant portion of the T.U. are indispensable.
We know that Sankarācārya has given two interpretations of the Anandamayādhikaraņa. The relevant portion of the T. U. which has been taken up as a discussing point in the Brahmasūtra begins. as follows:
तस्माद्वा एतस्मादात्मन आकाश सम्भूतः । आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भयः पृथ्वी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः । स वा एष पुरुषोऽन्नरसमय तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा । इदं पुच्छं प्रतिष्ठा ।
From the Atman, the ether proceeded, from ether, the wind, from the wind the fire, from the fire the waters, from waters the earth, from earth the plants, from plants food, from food man, he is made up of food.
And then in the similar fashion the T. U. proceeds further. In this self of food dwells inside another self of breath (Prāṇamaya), again in the self of breath, there is self of mind (manomaya). Further in the self of mind is the self of understanding (vijñānamaya) and in the self of understanding is the inner self which consists of bliss (ānandamaya).
Now the crucial point of discussion in the Brahmasūtra and in the T.U.bhāsya is this self consisting of bliss, Anandamaya.
Who is this Ānandamaya ?
Śankarācārya puts forth two interpretations ih his commentary on the Anandamayādhikaraṇa.
According to the first interpretation put forth by Sankarācārya,
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