Chapter 3, Anuvaka10 (Mantras 4,5 &6 (end))
Mantra 3-10-4
tatpratishthetyupasita | pratishthavan bhavati |
tanmaha ityupasita | mahanbhavati |
tanmana ityupasita | manavanbhavati |
tannama ityupasita | namyante'smai kamah |
tadbrahmetyupasita | brahmavanbhavati |
tadbrahmanah parimara ityupasita |
paryeṇam mriyante dvishantah sapatnah |
pari ye'priya bhratrvyah ||4||
Let
one meditate on the Supreme as the support and he will be well-supported; let him
meditate on That as greatness and he will become great; let him meditate on That
as the mind and he will be endowed with mental vigour. Let one meditate on That
as 'Namaha' (obeisance) and all objects of his desire will come to pay
obeisance to him. Let one meditate on That as the Supreme Lord and he will be
endowed with supremacy. Let him meditate on That as the ‘destructive aspect’ of
Brahman and his enemies who hate him and also those rivals whom he does
not love will die around him.
Mantra 3-10-5
sa
yaschayam purushe | yaschasavaditye
| sa ekaḥ |
sa ya evamvit | asmallokatpretya |
etamannamayamatmanamupasankramya |
etam pranamayamatmanamupasamkramya |
etam manomayamatmanamupasankramya |
etam vijnanamayamatmanamupasankramya |
etamanandamayamatmanamupasankramya |
imamllokankamanni kamarupyanusancharan | etat sama gayannaste ||5||
This He who is in this man and
that He who is in yonder sun, both are one.
He who knows this, as described above, after dying to (i.e. withdrawing
from) this world, attains the Self which consists of food, attains the Self
which consists of the vital breath, attains the Self which consists of the
mind, attains the Self which consists of the intellect, attains the Self which
consists of bliss. Then he goes up and down these worlds, eating the food he
desires, assuming the forms he likes and sits, singing the following Sama
song of joy.
The
above Mantra is the repetition of Mantra (2-8-12) wth the addition of one more
line and change in phrase i.e. upasankramathi (2-8-12) to upasankramya
(present Mantra). The essence of Brahma
vidya is given in the form of a Maha vakyam, which Maha vakyam
was given in the second chapter as well and it means that the same single Brahman is
the Self of all at the micro and macro level of Creation. Also ‘leaving the
world’ here means turning away from the world i.e. not depending upon the world
for one’s happiness, being totally fulfilled.
In short it means jivanmukthi and not death. The jivanmuktha transcending the
abhimana for all the kosas, identifies himself with the indweller of all the
kosas, the pure attributeless Brahman and enjoys purnatvam always. He is happy wherever he is enjoying whatever
he has with no wants or desires or complaints. This sense of total fulfillment
bursts out as song, an expression of the Brahmananda he enjoys, which we will
see as the next Mantra.
Mantra 3-10-6
ha 3 vu ha 3 vu ha 3 vu |
ahamannamahamannamahamannam |
ahamannado3’hamannado3’ahamannādah |
ahagm slokakrdahagm slokakrdahagm slokakrt |
ahamasmi prathamaja rta3sya |
purvam devebhyo'mrtasya na3bhayi |
yo ma dadati sa ideva ma3 ‘vah |
ahamannamannamadantama3’dmi |
aham visvam bhuvanamabhyabhava3m |
suvarna jyotih | ya evam veda | ityupanishat || 6||
"Ah!
Ah! Ah! I am the food, I am the food, I am the food! I am the eater of food, I
am the eater of food, I am the eater of food! I am the unifier, I am the
unifier, I am the unifier! I am the first-born (Hiranyagarbha) of this world. I
am prior to the gods and the centre of Immortality. He who offers me (as food),
he alone preserves me. He who eats food (without sharing)—I, as food, eat him.
I, as the Supreme Lord, pervade the whole world. I am radiant as the sun."
He who knows thus, (attains such results). This is the Upanishad.
This is the song of the Jivanmuktha
Jnani. For this Jnani, Brahman is
not an object elsewhere. He has recognised Brahman as himself and the
glory of Brahman as his own glory. This fills him with surprise and
wonder and initial expression of surprise and wonder pours out as the sound
“ha3vu” three times (the number 3 means the word is to be lengthened as in a song). Similarly, the repetition
of the words ‘annam’, ‘annadha’ and ‘slokakrt’ three times
are also out of the feeling of astonishment. The wonder arises out of the fact
that though he is the Absolute, he himself is the food and food-eater, the
object of enjoyment and enjoyer, the object and the subject as the whole
universe is divided into these two aspects and as Brahman, he is both of
them and the connecting factor as well. For
prior to attaining Jnanam, he was thinking of himself as enjoyer only
and now this discovery and also the realisation that he is also the principle
of Consciousness that brings about the union between the enjoyer and objects of
enjoyment adds to his astonishment. He
further sings “I am the Hiranyagarbha, the first born, born before all the
devas and also the Nirguna Brahman, the centre of immortality, which is
my original nature “. He continues his
song praising annadhanam, following it up with a threat to selfish
people who do not share their food (riches) with others that they will find it
a destroying agent and not a nourishing agent.
The song ends with his declaration that as Athma he is
all-pervading and self-effulgent, which is Lord Krishna’s declaration as well
in Bhagavad Gita (13-32 & 33). And the
Upanishad also concludes with this song.
Acknowledgement
While concluding the series
of blogs on Taittriya Upanishad I wish to record my deep debt of
gratitude to the speeches and writings on this Upanishad, of:
1)
Swami
Paramarthananda
2)
Swami Chimayananda
3)
Sri T.N.
Sethumadhavan
4)
Swami
Guruparanandha
5)
Swami
Sarvananda
6)
Swami
Gambhirananda
7)
Swami Gurubhakthananda
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