And because the word Atman is applied to this Anandamaya, (so it cannot he a bird). — 377.

SUTRA III. 3. 16.

 

आत्मशब्दाच्च॥३.३.१६॥

ātmaśabdācca ..3.3.16..

 

Atma shabdat, from the Shruti containing the word «Atman». .. Cha, and.

 

16. And because the word Atman is applied to this Anandamaya, (so it cannot he a bird). — 377.

 

COMMENTARY

 

In the Taittiriya Shruti, the Anandamaya is called Atman, so Brahman being specifically called an Atman, it is impossible that an Atman should have tail and the rest, like a bird. Therefore, it is merely an allegory, that the Brahman is described there as a bird.

Note: A reference to the text of the Taittiriya Upanishad, II., 5. will show that the words are Atma Anandamnyah. So clearly an allegory is intended.

Hut (says an objector), the word Atman is applied there to the Pranamaya and the other bodies also. It is applied equally to the material physical body, to the subtler Pranic body, to the Manasic body and to the Jiva itself, called there the Vijnanamaya. The phrase «Anyo antara atma», is repeated with regard to every one of these, in that chapter. Why should then the application of the term Atman to the Anandamaya be taken as a reason that the Anandamaya must be the all-pervading Consciousness (the Vibhu Chetana on the Brahman, when we find that it, i.e., Atman, is applied to the atomic consciousness (Anuchhetana) or the Jiva also? How are you so certain that the Anandamaya is Brahman, merely because a vague term like the word ‘Atman is applied to it? The next Sutra answers this objection.

SUTRA III. 3. 17.

 

आत्मगृहीतिरितरवदुत्तरात्॥३.३.१७॥

ātmagṛhītiritaravaduttarāt ..3.3.17..

 

..Atma, Atman, the Supreme Self. … Grihitih is taken to mean or to comprehend. Itaravat, just as the case in the other texts. … Uttarat, as appears from the next sentence.