गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

book, the Vedānta-sūtra, is also called Śārīraka-sūtra (sūtras glorifying the Supreme Personality of Godhead, who has a form). Some may say that the word ānandamaya does not refer to the Supreme Brahman, and that only the word brahma-puccham refers to Brahman. This proposal is not very intelligent. Some others may say that the word ānandamaya does not refer to Brahman because the word maya means "transformation". These persons say the word ānandamaya (transformation of bliss) cannot refer to the Supreme Brahman, for Brahman is naturally full of bliss, and not a transformation of some pre-existing state of happiness. For this reason the word ānandamaya must refer to the individual spirit soul, and not Brahman. In order to refute this argument, Śrīla Vyāsadeva speaks the following sūtra: Sūtra 13 vikāra-śabdān neti cen na pracuryāt vikāra—transformation; śabdāt—from the word; na—not; iti—thus; cet—if; na— not; pracuryāt—because of abundance. If (someone argues that the Supreme Brahman cannot be the same as the ānandamaya person described in the Vedas) because the affix maya means "transformation", (and the Supreme Brahman is not a transformation of ānanda, or bliss, then I reply by saying that) because the affix maya used here means "abundance", this interpretation is not correct, (and therefore the word ānandamaya should be understood to mean "He who is filled with limitless bliss"). Purport by Śrīla Baladeva Vidyābhūṣaṇa The word ānandamaya does not mean "he who is a transformation of bliss." Why? Because the affix maya here means "abundance", and therefore the word ānandamaya means "He who is filled with limitless bliss." The rules of Sanskrit grammar state that the affix maya may not be used to mean "transformation" in vaidika words of more than two syllables. The word ānanda has three syllables, and therefore when the word ānandamaya appears in the vaidika text of the Taittirīya Upaniṣad, it cannot be interpreted to mean "he who is a transformation of bliss." The Supreme Brahman, therefore, is not only free from all suffering, but filled with limitless bliss. This is confirmed by the following statements of Vedic scripture: eṣa sarva-bhūtāntarātmāpahata-pāpmā divyo deva eko nārāyaṇaḥ