Chapter 3, Anuvakas 4 to 6
Mantra 3-4-1
mano brahmeti vyajanat
|
manaso hyeva khalvimani
bhutani jayante |
manasa jatani jivanti |
manah prayantyabhisamvisantiti
|
tadvijnaya | punareva
varunam pitaramupasasara |
adhihi bhagavo brahmeti
| tagmhovacha |
tapasa brahma vijijnasasva
| tapo brahmeti |
sa tapo'tapyata | sa
tapastaptva || 1|| iti chaturtho'nuvakah ||
He realized that the
mind is Brahman; for from the mind, verily, are these beings born; by
the mind, when born, do they live; into the mind, on departing, do they enter. Having realized this, he approached his father
again and said: "Venerable Sir, teach me Brahman." To him, the
son, he said this: "Seek to know Brahman by means of tapas;
for tapas is the means of knowing Brahman." He performed tapas
and having performed tapas----.
Anuvaka 4 ends.
Bhrigu’s reflection at third stage leads him first to the conclusion “Mind is Brahman” for the following reasons. Manomaya is subtler than Pranamaya and thought is the father of action and through action sustainer of life. Upanishads also say that Iswara willed to create and creation proceeded from his will. Further the thoughts in the mind at the time of death is an influencing factor in reincarnation of jiva. However, he is not happy with this conclusion and thinks deeper and rejects mind as Brahman as mind creates hesitation and uncertainty and as it is another organ like eye, ear etc. and so it cannot be Brahman. He felt that he had still to learn about the Brahman. So he approached his father once again and Varuna advised him again to think more deeply on the subject. Bhrigu goes back to continue his reflection. This is the end of anuvaka 4.
Mantra 3-5-1
vijnanam brahmeti vyajanat |
vijnanaddhyeva khalvimani bhutani jayante |
vijnanena jatani jivanti |
vijnanam prayantyabhisamvisantiti |
tadvijnaya | punareva varunam pitaramupasasara
|
adhihi bhagavo brahmeti | tagmhovacha |
tapasa brahma vijijnasasva | tapo brahmeti |
sa tapo'tapyata | sa tapastaptva || 1|| iti panchamo'nuvākah
||
He realized that the intellect (vijnana) is Brahman;
for from the intellect, verily, are these beings born; by the intellect, when
born, do they live; into the intellect, at the time of departing, do they enter.
Having realized this, he approached his
father again and said: "Venerable Sir, teach me Brahman." To
him, the son, he said this: "Seek to know Brahman by means of tapas;
for tapas is the means of knowing Brahman." He performed tapas and having
performed tapas----. Anuvaka 5
ends.
Bhrigu’s reflections at the fourth stage takes him first to the conclusion “Intellect is Brahman” for the following reasons. Vijnanamaya is subtler than Manomaya. Sruthi also has spoken of Brahman in terms of intelligence. Further it is the intelligence that directs the mind, senses and body into activity and can be taken to be the cause of birth, sustenance and dissolution of beings. So he felt intellect (vijnana) fulfils the conditions his father has laid down and concluded initially that intellect is Brahman. But when Bhrigu took a second look at the intellect’s nature, he realised that the intellect is founded on the “I” principle. Now he pondered over the Aham Vritti and found that it is not constant as Brahman should be. It varies in accordance with what it identifies itself to be. It varies from childhood to old age; it varies depending on the likes and dislikes presented to it by the mind; it varies depending on whom and what it associates with as ‘mine’. Further such sensations as pain and pleasure, inner longings etc. are experienced by the intellect and hence concluded that the intellect cannot be Brahman. And so he felt that he had still to learn about the Brahman. So he approached his father once again and Varuna advised him again to think more deeply on the subject. Bhrigu goes back to continue his reflection. This is the end of anuvaka 5.
Mantra
3-6-1
anando brahmeti vyajanat
|
anandadhyeva khalvimani
bhutani jayante |
anandena jatani jivanti
|
anandam prayantyabhisamvisantiti
|
saisha bhargavi varuni
vidya | parame vyomanpratisthita |
sa ya evam veda pratitisthati
| annavanannado bhavati |
mahanbhavati prajaya pasubhirbrahmavarcasena
|
mahan kirtya || 1|| iti
shashto'nuvakah ||
He realised that Bliss
is Brahman; for from Bliss (Aananda), verily, are these beings
born; by bliss, when born, do they live; into bliss, at the time of
dissolution, do they enter. This is the knowledge learnt by Bhrigu and taught
by Varuna. It is established in the supreme space, in the heart. He who knows
this is established in the Bliss of Brahman. He becomes a possessor of food and
an eater (enjoyer) of food. He becomes great in offspring and cattle and gains
the splendour of true Brahmanahood.
Indeed, he becomes great in fame and renown. End of anuvaka 6.
Bhrigu’s deep reflections in the fifth stage takes him beyond not only Vijnanamaya but Aanandamaya as well to Aanandha itself, the pure Bliss of Brahman i.e. to Pratyagatman, the Aananda Athma. As Bhrigu experienced the divine glory of his own inner Self through this technique of Self-enquiry, as instructed by Varuna, this method is called Bhargavi Varuni Vidya. Anyone who pursues enquiry like Bhrigu will be able to realise Brahman manifested in the cavity that is the supreme space within the heart, the inner peace and fulfilment of Realisation giving a spiritual aura to his personality. The fruits of this knowledge are described in the latter part of this Mantra. But it should be kept in mind that the knower of Brahman is not really affected by it because having realized the unreal nature of the universe, he remains unattached to them just as a man, having realized the true nature of a mirage, may still see the illusory nature of water and yet remains not deceived by it. So it should be interpreted for the person of Realisation as that he will have all his simple material wants easily fulfilled; talented disciples will be attracted to him and he will earn a good name and great fame. This is the end of anuvaka 6.
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