BRAHMA VALLI SECOND ANUVAKA

                                                                

                                                           

                                               BRAHMASUTRA ANUVYAKHYANA

Mantra:  Brhma vidapnoti param tadeshabhyukta Satyam Jnana manantam Brahma

First of all, in Siksha prasna, samhitopasana and others that are not contrary to karmas and which eventually lead to Jnana sadhana are described. Later, “ Atma darsana” available through  vyahruti upasana  leading to moksha has been enunciated. “ Avidya” the very seed and basis of samsara cannot be rooted out of existence even through “ upadhika atma darshana”. So, to annihilate “ avidya”, the root cause of all scourges, mantras like” Brahma vidapnoti param..” that bring in “ atma pradarsana” and similar mantras form this chapter “ Anandavalli or Brahmavalli.” The aim of Brahma Vidya is to obliterate “avidya or ignorance.”

      It is stated at the beginning of the Upanishad that one who realizes the Brahman attains moksha through the mantra “ Brhma Vidapnoti Param”. Hence aspirants of moksha  will be greatly interested in it as it is the passage formoksha.” Srotavyo mantavyo nidhi dhyasitavyaha” says the SRUTHI and commends hearing, meditation and practice etc for attaining Brahma Vidya.

       Meaning: The critical analysis and explanation for “ Brahma Vidapnoti Param” is given by SRUTHI in four sentences.

1)      BRAHMA----satyam  jnanam  anantam  Brahma

2)      VITH--------yo veda vihitam guhayam  parame vyoman

3)      APNOTI----sosnute sarvan Kaman saha

4)      PARAM---Brahmana  vipaschiteti

1 The Brahma described as ‘ satyam jnanam anantam Brahma” is denoted as “ Atma”  “ Tat Satyam sa atma” ( Chandogya Upa; 6.8.7.)

2 From that Brahman was born the sky or akasa with sound as its nature.

3 From the sky was born Vayu or air with touch as its nature and  added  sound also in its nature

4 From Vayu or air was born Agni with its original quality of form. It tagged on to the qualities of sound and touch belonging to Akasa and Vayu respective ly.

5 From Agni was born water. Its nature is ‘ rasa’—essence. Along with this quality water derived the qualities of sabda-sound, sparsa—touch, and rupa---form. Thus it has four qualities

6 From water was born this earth –Prithvi  with gandha –smell as its original nature. It inherited the four qualities of the sky,Vayu,Agni  and water namely sabda, sparsa, rupa and rasa respectively Thus it has five qualities.

7 From this earth was born the Oshdhis—medicinal herbs

8 From the Oshadhis  came ANNAM—Food. 9  From this Annam  or food,  transformed  into ‘rasa” or semen was born  the “purusha” or Man with limbs and other organs. Are not all beings including Man full of anna rasa? –food

According to SRUTHI  the  word “ GUHA” is the “ Hrudayakasa” the space in the heart. PhysicaL BODY IS ANNA MAYA KOSA. Within that is PRANAMAYA KOSA. Within that is MANOMAYA KOSA. Within this is VIGNANAMAYA KOSA> Within it is ANANDAMAYA KOSA! These Kosas put together are called ‘ GUHA.’ Embedded in these five sheaths is ‘ avidya’ the root cause of every thing. This is called ‘ Hrudayakasa’ and ‘ Paramevyoman’ The sutra ‘Brahma Vidapnoti param’ is explained and ends in the statement  “Satyam Jnanam Anantam Brahma”

       1 Sthula sareea---Physical Body is Annamaya kosa the transformed form of the essence of food with 25 tathwas.

       2 Sukshma sareera—Subtle Body is in the center of sthula sareera with 17 tathwas. The five kosas are embedded in it.

       3 Karana  sareera----Causal Body. Avidya, the cause of sthula sareera and sukshma sareera with impurity, shines in Sushupti. This avidya is called Karana sareera as well as   Anandamaya kosa.

                                                                 OM THAT SATH