ATMA BODHA 16
VAPUS TUSHADIBHIH KOSAIH
YUKTAM YUKTYA AVAGHATATAH
ATMANA-MANTARAM SUDDHAM VIVICHYAT
TANDULAM YATHA
“Through the process of discrimination, self analysis and logical contemplation one should separate the pure Self within from the kosas or sheaths as one separates the rice from the husk, bran etc that cover it.”
As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara gives the beautiful example of how rice is obtained by removing the husk, bran etc from the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure” and uncontaminated state.
Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.
After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’ It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’
Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.
Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.
Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for! Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman! This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!
In order to realize the Brahman we have to negate the physical and mental equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA. Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his spiritual status as the Eternal Self!!
VAPUS TUSHADIBHIH KOSAIH
YUKTAM YUKTYA AVAGHATATAH
ATMANA-MANTARAM SUDDHAM VIVICHYAT
TANDULAM YATHA
“Through the process of discrimination, self analysis and logical contemplation one should separate the pure Self within from the kosas or sheaths as one separates the rice from the husk, bran etc that cover it.”
As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara gives the beautiful example of how rice is obtained by removing the husk, bran etc from the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure” and uncontaminated state.
Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.
After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’ It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’
Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.
Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.
Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for! Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman! This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!
In order to realize the Brahman we have to negate the physical and mental equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA. Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his spiritual status as the Eternal Self!!
VAPUS TUSHADIBHIH KOSAIH
YUKTAM YUKTYA AVAGHATATAH
ATMANA-MANTARAM SUDDHAM VIVICHYAT
TANDULAM YATHA
“Through the process of discrimination, self analysis and logical contemplation one should separate the pure Self within from the kosas or sheaths as one separates the rice from the husk, bran etc that cover it.”
As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara gives the beautiful example of how rice is obtained by removing the husk, bran etc from the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure” and uncontaminated state.
Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.
After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’ It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’
Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.
Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.
Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for! Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman! This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!
In order to realize the Brahman we have to negate the physical and mental equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA. Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his spiritual status as the Eternal Self!!
VAPUS TUSHADIBHIH KOSAIH
YUKTAM YUKTYA AVAGHATATAH
ATMANA-MANTARAM SUDDHAM VIVICHYAT
TANDULAM YATHA
“Through the process of discrimination, self analysis and logical contemplation one should separate the pure Self within from the kosas or sheaths as one separates the rice from the husk, bran etc that cover it.”
As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara gives the beautiful example of how rice is obtained by removing the husk, bran etc from the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure” and uncontaminated state.
Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.
After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’ It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’
Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.
Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.
Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for! Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman! This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!
In order to realize the Brahman we have to negate the physical and mental equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA. Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his spiritual status as the Eternal Self!!
VAPUS TUSHADIBHIH KOSAIH
YUKTAM YUKTYA AVAGHATATAH
ATMANA-MANTARAM SUDDHAM VIVICHYAT
TANDULAM YATHA
“Through the process of discrimination, self analysis and logical contemplation one should separate the pure Self within from the kosas or sheaths as one separates the rice from the husk, bran etc that cover it.”
As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara gives the beautiful example of how rice is obtained by removing the husk, bran etc from the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure” and uncontaminated state.
Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.
After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’ It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’
Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.
Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.
Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for! Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman! This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!
In order to realize the Brahman we have to negate the physical and mental equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA. Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his spiritual status as the Eternal Self!!
VAPUS TUSHADIBHIH KOSAIH
YUKTAM YUKTYA AVAGHATATAH
ATMANA-MANTARAM SUDDHAM VIVICHYAT
TANDULAM YATHA
“Through the process of discrimination, self analysis and logical contemplation one should separate the pure Self within from the kosas or sheaths as one separates the rice from the husk, bran etc that cover it.”
As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara gives the beautiful example of how rice is obtained by removing the husk, bran etc from the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure” and uncontaminated state.
Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.
After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’ It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’
Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.
Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.
Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for! Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman! This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!
In order to realize the Brahman we have to negate the physical and mental equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA. Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his spiritual status as the Eternal Self!!
VAPUS TUSHADIBHIH KOSAIH
YUKTAM YUKTYA AVAGHATATAH
ATMANA-MANTARAM SUDDHAM VIVICHYAT
TANDULAM YATHA
“Through the process of discrimination, self analysis and logical contemplation one should separate the pure Self within from the kosas or sheaths as one separates the rice from the husk, bran etc that cover it.”
As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara gives the beautiful example of how rice is obtained by removing the husk, bran etc from the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure” and uncontaminated state.
Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.
After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’ It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’
Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.
Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.
Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for! Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman! This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!
In order to realize the Brahman we have to negate the physical and mental equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA. Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his spiritual status as the Eternal Self!!
VAPUS TUSHADIBHIH KOSAIH
YUKTAM YUKTYA AVAGHATATAH
ATMANA-MANTARAM SUDDHAM VIVICHYAT
TANDULAM YATHA
“Through the process of discrimination, self analysis and logical contemplation one should separate the pure Self within from the kosas or sheaths as one separates the rice from the husk, bran etc that cover it.”
As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara gives the beautiful example of how rice is obtained by removing the husk, bran etc from the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure” and uncontaminated state.
Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.
After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’ It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’
Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.
Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.
Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for! Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman! This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!
In order to realize the Brahman we have to negate the physical and mental equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA. Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his spiritual status as the Eternal Self!!
ATMA BODHA 16
VAPUS TUSHADIBHIH KOSAIH
YUKTAM YUKTYA AVAGHATATAH
ATMANA-MANTARAM SUDDHAM VIVICHYAT
TANDULAM YATHA
“Through the process of discrimination, self analysis and logical contemplation one should separate the pure Self within from the kosas or sheaths as one separates the rice from the husk, bran etc that cover it.”
As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara gives the beautiful example of how rice is obtained by removing the husk, bran etc from the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure” and uncontaminated state.
Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.
After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’ It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’
Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.
Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.
Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for! Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman! This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!
In order to realize the Brahman we have to negate the physical and mental equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA. Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his spiritual status as the Eternal Self!!
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