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[SŪ. 1. 1. 16
ADH. 6.] VEDĀNTA-PĀRIJĀTA-SAURABHA 59
Vedānta-kaustubha
Scripture designates that He (viz Brahman) alone is the “cause”
of the bliss “of that”, viz. the individual soul,—which, according
to the prima facie view, was suspected to be that which consists of
bliss,—thus:—'For, verily, this alone causes bliss' (Tait 2 7).
Here the term “ānandayāti” means ‘ānandayatī’. The sense is that
as he who gives riches and knowledge to others is himself possessed
of immense riches and immense knowledge, so the statement that the
Highest Self, too, causes bliss to individual souls means that He is
possessed of immense bliss. Just as the term ‘consisting of light’
is applied to Lord Sun, whose very nature is to remove all dark-
ness, so exactly the application of the term ‘consisting of bliss’ to
the Lord, the topic of the present discussion, the cause of all, without
an equal or a superior, and devoid of even a tinge of non-bliss of any
sort, is perfectly reasonable
SŪTRA 16
“AND THE MANTRA-DESCRIBED (VIZ. BRAHMAN) IS CELEBRATED
(TO BE CONSISTING OF BLISS).”
Vedānta-pārijāta-saurabha
That which is stated in the mantra-text: viz ‘Brahman is truth,
knowledge and infinite’ (Tait. 2 1),¹ is “mantra-described”.² That
alone is celebrated by the term “consisting of bliss”.
Vedānta-kaustubha
That which is stated in the mantra-text which beginning thus:
‘The knower of Brahman attains the highest’ (Tait. 2.1), continues:
‘He who knows Brahman as truth, knowledge and infinite, situated
in the cave’ (Tait. 2 1) is the “mantra-described”, i.e. Brahman
alone, the cause of the origin and the rest of the world. He is cele-
brated in the following Brāhmaṇa-text as well—viz. ‘Verily, other
than and within that which consists of understanding is the self which
consists of bliss’ (Tait. 2.5), since the mantra and the Brāhmaṇa,
¹ Ś, R, Bh, ŚK, B ² Mantra-varṇikam.