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अनुसंधान-१७. 113
Brahmasūtra.
We know that in the T.U., after Annamaya comes Prāṇamaya and so on. At this place, Sankarācārya in his T.U. bhasya observes एवं मनोमयादिभिः पूर्वपूर्वव्यापिभिरुत्तरोत्तरैः सूक्ष्मैरानन्दमयान्तैराकाशादिभूतारब्धैरविद्याकृतैरात्मवन्तः सर्वे प्राणिनः । तथा स्वाभाविकेनाप्याकाशादिकारणेन नित्येनाविकृतेन सर्वगतेन सत्यज्ञानानन्तलक्षणेन पञ्चकोशातिगेन सर्वात्मना आत्मवन्तः ।
Similarly all creatures are possesed of selves by virtue being provided with the bodies beginning with the mental and ending with the blissful which successively pervade the preceding ones and which are made up of the elements, beginning with ākasa, that are the creations of ignorance. So also they are blessed with the self by the Self that is common to all, selfexistent, the source of ether etc., everlasting,unchanging, all-pervading, defined as truth, knowledge and infinite and beyond five sheaths.
Further one more finer point Sankarācārya makes in the T.U.bhāsya which he did not make in his bhāsya on the Anandamayādhikaraṇa.
संक्रमणाच्च 'आनन्दमयमात्मानमुपसंकामति' इति वक्ष्यति । कार्यात्मनां च संक्रमणमनात्मनां दृष्टम् । संक्रमणकर्मत्वेन चानन्दमय आत्मा श्रूयते । यथान्नमयमात्मानमुपसंक्रामतीति । न च आत्मन एवोपसंक्रमणम् । अधिकारविरोधादसंभवाच्च । न ह्यात्मनैवात्मन उपसंक्रमणं संभवति । स्वात्मनि भेदाभावात् । आत्मभूतं च ब्रह्म संक्रमितुः 110
This also follows from the fact of Samkramana (attaining). The text will say 'He attains the self made of bliss. (T.U.25) and things that are non-selves and effects are seen to be attained by others. Moreover the self made of bliss is mentioned in the text as the object of the act of attaining just as it is the annamayam ātmānam upasamkrāmti, he attains the self made of food. Nor is the (unconditioned) Self attainable since such an attainment is repugnant to the trend of the passage and it is logically impossible. For the (unconditioned)
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