________________
236
VEDÂNTA-SOTRAS.
.
know that the Self of bliss referred to in the mantra is other than the individual soul.
19. And on account of desire, there is no regard to what is inferred (i. e. matter).
In order that the individual soul which is enthralled by Nescience may operate as the cause of the world, it must needs be connected with non-sentient matter, called by such names as pradhana, or ânumênika (that which is inferred). For such is the condition for the creative energy of Brahma and similar beings. Our text, on the other hand, teaches that the creation of the aggregate of sentient and nonsentient things results from the mere wish of a being free from all connexion with non-sentient matter, 'He desired, may I be many, may I grow forth;' He sent forth all, whatever there is' (Taitt. Up. II, 6). We thus understand that that Self of bliss which sends forth the world does not require connexion with non-sentient matter called anumanika, and hence conclude that it is other than the individual soul.- A further reason is stated in the next Satra.
20. And Scripture teaches the joining of this (i. e. the individual soul) with that (i. e. bliss) in that (i. e. the anandamaya).
A flavour he is indeed; having obtained a flavour this one enjoys bliss' (Taitt. Up. II, 7). This text declares that this one, i.e. the so-called individual soul, enjoys bliss through obtaining the anandamaya, here called 'flavour.' Now to say that any one is identical with that by obtaining which he enjoys bliss, would be madness indeed.-It being thus ascertained that the Self of bliss is the highest Brahman, we conclude that in passages such as if that bliss were not in the ether' (Taitt. Up. II, 7), and knowledge, bliss is Brahman' (Bri. Up. III, 9, 28), the word 'ananda' denotes the 'Anandamaya'; just as vigñana means the vigñanamaya. It is for the same reason (viz. of ananda meaning the same as anandamaya) that the clause he who knows the bliss of Brahman' exhibits Brahman as being connected
Digitized by
Digitized by Google
