1.1.13
Brahma Sūtra / Adhyāya 1 / 1.1.13
आनन्दमयोऽभ्यासात्
ānandamayo 'bhyāsāt
The line
The blissful one is Brahman (ब्रह्मन्), because the text repeats bliss as the self.
नेपालीमा
आनन्दमय ब्रह्म हो, किनकि पाठले आनन्दलाई आत्मा भनेर दोहोर्याउँछ।
Where it sits
brahman (ब्रह्मन्) from 1.1.1 is again the predicate: this new word denotes it. The pradhāna (प्रधान) discussion has closed. Śaṅkara (शङ्कर), in this sūtra (सूत्र), takes maya as abundance, so the blissful one is Brahman (ब्रह्मन्). In his explanation of the Taittirīya (तैत्तिरीय) itself he treats the bliss-sheath as a sheath and Brahman (ब्रह्मन्) as the support named apart from it. Rāmānuja (रामानुज) takes the blissful one as Brahman (ब्रह्मन्) with real qualities. Madhva takes the blissful one as Viṣṇu (विष्णु).
Split: ānanda-mayaḥ (आनन्द-मयः) + abhyāsāt (अभ्यासात्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| ānanda-mayaḥ (आनन्द-मयः) | nominative singular, masculine | the blissful one, the one made of bliss or full of bliss |
| abhyāsāt (अभ्यासात्) | ablative singular, masculine | because of repetition |
The phrases
The passage is the Taittirīya (तैत्तिरीय) teaching of the person built in sheaths: food, breath, mind, understanding, and then the blissful one. Inside that last, joy, enjoyment, and great enjoyment are named, and bliss is said again as what one reaches.
abhyāsa (अभ्यास) is that repetition. A word hammered as the self, not as one more layer to be set aside, is being pointed at brahman (ब्रह्मन्). The suffix maya is the word the objection will fight over next.
Sanskrit in this line
mayaḥ (मयः) before a vowel loses its visarga into o, and the next a drops: ānandamayo (आनन्दमयो) 'bhyāsāt (भ्यासात्). maya is a taddhita suffix. Its two offered senses are 'made of' and 'full of'.
Say it back
Say the sheath-series far enough to land on ānandamaya (आनन्दमय), and say that abhyāsa (अभ्यास) is the reason.
Next
1.1.14. The suffix maya here means abundance, not a modified product.