the speaking tree - Uncover Sheaths To Reveal Universal Consciousness
Pranav Khullar
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The dialogue between Varuna and Bhrigu which lies at the heart of the Taittiriya Upanishad, is perhaps the earliest cosmological deconstruction of the concept of Brahmn, the Universal Consciousness. The opening instruction of Varuna positing food, vital force, eyes, ears, mind and speech as the doors to knowledge of Brahmn sets the tone for Bhrigu's initiation. This analysis of Brahmn is detailed through the story of the young Bhrigu who has set out to seek the bliss of Brahmn.Varuna instructs Brighu to do `tapas' or meditation, on doing which Bhrigu finds himself consumed by the idea of `anna', food, which nourishes and sustains all beings. Bhrigu realises the physicality of food to be the first principle which pervades all matter and nourishes it, and understands this to be the physical manifestation, the gross cosmic Virat swaroop or manifestation of Brahmn itself. With this knowledge of the annamaya kosha, the physical sheath, but with an incomplete feeling within himself, Bhrigu goes back to his father to teach him the knowledge of Brahmn. But the teacher directs him to delve deeper into the origin of food.
Bhrigu's introspection takes his mind deeper into the life-force, the throbbing vitality of prana, which energises all matter, running through all physical systems, just as electricity runs through cables to distribute energy or power.Bhrigu recognises this vitality to be behind the physical sheath, and this understanding of the pranamaya kosha, the energy-astral body, as the next manifestation of Brahmn and he goes back to his father.
Finding his father noncommittal still, on the question of Brahmn, Bhrigu enters a third of Brahmn, Bhrigu enters a third phase of meditation to focus on the subtler aspects of energy , to go into the idea behind it, which triggers this vitality . He realises that it is the mind itself which is providing the stimuli for this vitality, the mental sheath, which is the trigger for all senses of knowledge still instinctual only , but emanating from the mind itself. Bhrigu senses that the mind, too, is a manifestation of Brahmn, yet scattered and incomplete.
The fourth phase of meditation takes him into the more subtle form of mind, the cognitive sheath which enables one to under stand cause and effect, an aware ness which causes the mind to distinguish and discriminate.
The manifestation of Brahmn as intellect excites Bhrigu, for it takes him close to comprehend ing the real nature of things. He is then told to inquire into the origin of thought itself.
The fifth and final phase of ion, at the behest of his father, meditation, at the behest of his father, awakens him to the inner space within, in which sat, existence, and chitta, consciousness, seem anchored in ananda, the expansive bliss within. Brahmn manifests as every atom of existence and in each perception of Consciousness, but these realisations may not necessarily make a soul happy and contented.
Bhrigu's intense desire to know Brahmn leads him to the state of anandamaya kosha or universal bliss, which lies beyond thought and desire. But importantly , it leads him to the realisation that the entire manifested world reflects the bliss of Brahmn equally the Atman, the Self, manifests itself as five different sheaths, five different energy-levels, each as essential and central to the knowledge of Brahmn as the other. The Taittiriya inquiry into Creation is one of the most lifeaffirming contemplations of vedanta.
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Bhrigu's introspection takes his mind deeper into the life-force, the throbbing vitality of prana, which energises all matter, running through all physical systems, just as electricity runs through cables to distribute energy or power.Bhrigu recognises this vitality to be behind the physical sheath, and this understanding of the pranamaya kosha, the energy-astral body, as the next manifestation of Brahmn and he goes back to his father.
Finding his father noncommittal still, on the question of Brahmn, Bhrigu enters a third of Brahmn, Bhrigu enters a third phase of meditation to focus on the subtler aspects of energy , to go into the idea behind it, which triggers this vitality . He realises that it is the mind itself which is providing the stimuli for this vitality, the mental sheath, which is the trigger for all senses of knowledge still instinctual only , but emanating from the mind itself. Bhrigu senses that the mind, too, is a manifestation of Brahmn, yet scattered and incomplete.
The fourth phase of meditation takes him into the more subtle form of mind, the cognitive sheath which enables one to under stand cause and effect, an aware ness which causes the mind to distinguish and discriminate.
The manifestation of Brahmn as intellect excites Bhrigu, for it takes him close to comprehend ing the real nature of things. He is then told to inquire into the origin of thought itself.
The fifth and final phase of ion, at the behest of his father, meditation, at the behest of his father, awakens him to the inner space within, in which sat, existence, and chitta, consciousness, seem anchored in ananda, the expansive bliss within. Brahmn manifests as every atom of existence and in each perception of Consciousness, but these realisations may not necessarily make a soul happy and contented.
Bhrigu's intense desire to know Brahmn leads him to the state of anandamaya kosha or universal bliss, which lies beyond thought and desire. But importantly , it leads him to the realisation that the entire manifested world reflects the bliss of Brahmn equally the Atman, the Self, manifests itself as five different sheaths, five different energy-levels, each as essential and central to the knowledge of Brahmn as the other. The Taittiriya inquiry into Creation is one of the most lifeaffirming contemplations of vedanta.
Post your comments at speakingtree.in
New feature on the website: Click on the icon Antiageing on the homepage of speakingtree.in and read perspectives on lifespan and quality of life.
