Tritiya Prasna
of Taitriya Upanishad: BHRIGUVALLIHomage to Guru:
Before we start any vedic or mantra chanting, it is necessary that we pay homage to our Guru and secure His blessings to start and successfully complete the chanting / Japam etc.,
Those who have not yet identified a Guru can chant the following sloka instead and think of the Supreme Almighty as the very Guru:
"Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah
Gurus sakshat para Brahma thasmai sri Gurave Namah"
Introduction to the Shanti Mantra:
Devas place obstacles in men's way to Brahmavidya - the mantra for removal of such obstacles is the Shanti Mantra. Devas are put to much pain when men realise the identity of the self and Brahman and it is quite contrary to the wishes of the Devas that men should acquire Brahmavidya, so Devas put obstacles in the way of men who wish to acquire Brahmavidya. The great sage Pathanjali has defined a few of the Obstacles: "disease, dullness, doubt, carelessness, sloth, worldly-mindedness, misconception, missing the point and unsteadiness are the causes of the mind's distraction and they are the obstacles".
Shanti Mantra:
(First verse of Bhriguvalli)
Hari OM!
May Brahman protect us (the Guru and Sishya) both!
May he give us both to enjoy!
Efficiency may we both attain!
Effective may our study prove!
Hate may we not (each other) at all!
OM Shanti! Shanti! Shanti!
The above shanti mantra is recited for removal of all obstacles in the way of or path to Brahma Vidya.
Introduction to Bhriguvalli:
Bhriguvalli is similar to Anandavalli in many aspects. This is very true as regards the analysis of the constitution of a man into his inner parts and the conclusion as to what is Brahman and the end of ends.
The entire Lesson is structured in the manner of a Q&A session. Bhrigu, the son of Varuna (Lord of Water), raises the inquisitive questions on Brahman and attainment thereof. The Lesson clearly brings out the questions of Bhrigu that came up in his mind during the course of his search for knowledge and the answers he got from his father and the conclusions he made in the process. Towards the end, the lesson pronounces what was his final conclusion and how it was derived. The lesson gets its title from Bhrigu, the inquisitive student who can be viewed as a role model for any seeker of knowledge and truth.
The bearing of Legends in the Upanishads:
(Anuvaga 1 of Bhriguvalli)
Bhrigu, the son of Varuna, approached his father Varuna, saying, "Sir, please teach me Brahman". To him, Varuna said thus: "Food (annam), Life (pranan), Sight (sakshu), Hearing (srodhram), Mind (manas), Speech (vaak)". To him, he said: "whence indeed these beings are born; whereby, when born, they live; wherein when departing they enter; That seek you to know; That is Brahman." He resorted to devotion. He, having practiced devotion.
Concluding Food
(Annam) as Brahman:(Anuvaga 2 of Bhriguvalli)
That food was Brahman he concluded. From food indeed these beings are verily born; by food, when born, do they live; into food do they, when departing, enter. That having known again verily did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman (Tapo Brahmaethi) ". He resorted to devotion. He, having practiced devotion.
Concluding Life
(Prana) as Brahman:(Anuvaga 3 of Bhriguvalli)
That life (pranan) was Brahman, he concluded. From life, indeed, these beings are verily born; by life, when born, do they live; into life do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.
Here, Prana is the Kriya Sakthi aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)
Concluding Thought
(manas) as Brahman:(Anuvaga 4 of Bhriguvalli)
That thought (manas) was Brahman, he concluded. From manas, indeed, these beings are verily born; by manas, when born, do they live; into manas do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.
Here, Manas is the Ichchha Sakthi (Sankalpa) aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)
Concluding Intelligence
(Vijnana) as Brahman:(Anuvaga 5 of Bhriguvalli)
That intelligence (Vijnana) was Brahman, he concluded. From intelligence, indeed, these beings are verily born; by intelligence, when born, do they live; into intelligence do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.
Here, Intelligence is the Jnana Sakthi aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)
Concluding Bliss
(Aanandam) as Brahman & Status of a knower of Brahman:(Anuvaga 6 of Bhriguvalli)
That bliss was Brahman, he concluded. From bliss, indeed, these beings are verily born; by bliss, when born, do they live; into bliss do they, when departing, enter. This wisdom of Bhrigu and Varuna is established in the Supreme Heaven. Who thus knows is firmly established. Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame (Mahaan Kirthya).
Never Condemn food
(annam): (Annam na nindhyaadh)(Anuvaga 7 of Bhriguvalli)
He shall not condemn food; that shall be his vow. Life (Prana) verily is food, the body (Sariram) the eater of food. In life the body is set ; life is set in the body. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.
Never abandon food
(annam): (Annam na parisaksheetha)(Anuvaga 8 of Bhriguvalli)
He shall not condemn food; that his vow. Water (Aapa) verily is food, fire (Jyoti) the food-eater. In water is fire set; water is set in fire. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.
Make food
(annam) plentiful: (Annam bahu kurveetha)(Anuvaga 9 of Bhriguvalli)
He shall make food plentiful; that his vow. Earth (Prithvi) verily is food, ether (Aakasa) the food-eater. In earth is ether set; earth is set in ether. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.
The Conclusion:
(Anuvaga 10 of Bhriguvalli)
None as to lodging, he shall turn away; that his vow. Therefore, by whatever means, he should earn much food. Food is prepared for him - they say. This food, verily being prepared at the middle, at the middle is food ready for him. This food, verily being prepared at the lowest, at the lowest is food ready for him (- who thus knows).
As safety in speech, as gain and safety in Prana and Apana, as action in the hands, as motion in the feet, as discharge in the anus: such are contemplations in man. Next as to those referring to Devas: as satisfaction in the rain, as strength in the lightning, as fame in cattle, as light in the stars, as procreation in the immortal and foy in the generative organ, as all in the aakasa.
Let him contemplate that as support, he becomes well supported; Let him contemplate that as great, he becomes great; Let him contemplate that as thought, he becomes thoughtful; Let him contemplate that as homage, to him desires pay homage; Let him contemplate that as the Supreme, possessed of Supremacy he becomes; Let him contemplate that as Brahman's destructive agent, around him die his hateful rivals and those rivals whom he does not like.
And this one, who is in the Moon, and that one, who is in the Sun, He is one. He who thus knows, departing from this world and attaining this Annamaya Self, then attaining this Pranamaya Self, then attaining this Manomaya Self, then attaining this Vijnanamaya Self, then attaining this Anandamaya Self, traversing these worlds, having the food he likes, taking the form he likes, this song singing he sits. "I am food (ahamannam), I the food, I the food! I am the food eater (aham annaadho), I the food eater, I the food eater! I am the Combining agent, I the Combining agent, I the Combining agent! I am the first born of the existence! Prior to the Gods, the Center of the immortal; who giveth me he surely doth thus save. I the food, eat Him who eats food. I, the whole being, destroy. Light, like the Sun. who thus knows, such is the Upanishad.
Peace Chants:
May Brahman protect us (the Guru and Sishya) both!
May he give us both to enjoy!
Efficiency may we both attain!
Effective may our study prove!
Hate may we not (each other) at all!
OM SHANTI: SHANTI: SHANTHI: