The Bliss of Brahman (Brahmanandavalli)

2.1 — The Knowledge of Brahman

The knower of Brahman reaches the Supreme. On that, this has been chanted: ‘Real, Consciousness, Infinite is Brahman;….’. Whosoever knoweth the one hid in the cave in the highest heaven attains all desires together, as Brahman, as the Wise.

From That, verily,—from This Self—is ākāśa (ether) born; from ākāśa, the air; from the air, fire; from fire, water; from water, earth; from earth, plants; from plants, food: from food, man.

He, verily, is this man, formed of food-essence. This itself is his head; this is the right wing, this is the left wing, this is the self, this is the tail, the support. On that, too, there is this verse:

Section 2.2 — The Sheath of Food (Annamaya Kosha)

From food indeed are (all) creatures born, whatever(creatures) dwell on earth; by food, again, surely they live; then again to the food they go at the end. Food, surely, is of beings the eldest; thence it is called the medicament of all. All food, verily, they obtain, who food as Brahman regard; for, food is the eldest of beings, and thence it is called the medicament of all. From food are beings born; when born, by food they grow. It is fed upon, and it feeds on beings; thence food it is called.

Than that, verily,—than this one formed of food-essence,—there is another self within, formed of Prāṇa; by him this one is filled. He, verily,—this one,—is quite of man’s shape. After his human shape, this one is of man’s shape. Of him prāṇa itself is the head, vyāna is the right wing, apāna is the left wing, ākāśa is the self, the earth is the tail, the support. On that, too, there is this verse:

Section 2.3 — The Sheath of Prana (Pranamaya Kosha)

After Prāṇa do Devas live, as also men and beasts. Prāṇa, verily, is the life-duration of beings; thence it is called the life-duration of all. The whole life-duration do they reach, who Prāṇa as Brahman regard. Prāṇa, verily, is of beings the life-duration; thence it is called the life-duration of all. Thus (ends the verse). Thereof,—of the former,—this one, verily, is the self embodied. Than that, verily,—than this one formed of Prāṇa,—there is another self within formed of Manas (thought-stuff). By him this one is filled. He, verily, this one, is quite of man’s shape. After his human shape, this one is of man’s shape. Of him, the Yajus itself is the head, the Ṛk is the right wing, the Sāman is the left wing, the ordinance is the self, the Atharva-Aṅgirases are the tail, the support. On that as well there is this verse:

Section 2.4 — The Sheath of Mind (Manomaya Kosha)

Whence all words turn back as well as Manas, without reaching; he who knows Brahman’s bliss fears not at any time.

Thereof,—of the former,—this one, verily, is the self embodied. Than that, verily,—than this one formed of Manas,—there is another self within, formed of Vijñāna. By him this one is filled. He, verily, this one, is quite of man’s shape. After his human shape, this one is of man’s shape. Of him faith surely is the head, righteousness is the right wing, truth is the left wing, Yoga is the self, and Mahaḥ is the tail, the support. On that as well there is this verse:

Section 2.5 — The Sheath of Intelligence (Vijnanamaya Kosha)

Intelligence accomplishes sacrifice, and deeds as well does it accomplish. Intelligence do all Gods worship as Brahman, the Eldest. If Intelligence as Brahman one knows, if from That he swerves not, in body sins forsaking, he all desires achieves. Thereof,—of the former,—this one is the self embodied. Than that, verily,—than this one formed of Vijñāna,—there is another self within formed of bliss: by him this one is filled. He, verily, this one, is quite of man’s shape. After his human shape, this one is of man’s shape. Of him, love itself is the head, joy is the right wing, delight is the left wing, bliss is the self, Brahman is the tail, the support. On that, too, there is this verse:

Section 2.6 — The Sheath of Bliss (Anandamaya Kosha)

If he knows Brahman as non-existent, he becomes himself non-existent. If he knows Brahman as existent, then (they) the world knows him to be existent. Of the former (Anandamaya kosha), the Self is the essence. Thereupon arise the following questions: Does the ignorant, leaving this world, go There? Or, does the knower, leaving this world, obtain That?

He desired, ‘I shall become many and be born. He performed Tapas. having performed Tapas, He created all this (whatever we perceive). Having created it, He entered into it. Having entered it, He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood, and all this whatsoever that exists. Therefore, it is called Existence. In this sense, there is the following Vedik verse.

Section 2.7 — The Basis of Fearlessness

In the beginning was verily this Non-existence. From that the existent was born. That created Itself, by Itself. Therefore, It is called the Self-made, or the Well-made. This which was Self-made… that is taste (joy). Having obtained this taste man becomes blessed, for who can breathe out or breathe in, if this joy were not there in the cavity of the heart; and this Brahman himself brings us joy. When this Atman attains the fearless oneness with Brahman who is invisible, incorporeal, inexplicable, and unsupported, then he becomes free from fear. When however, this makes even the slightest distinction in Brahman, then there is danger for him. That very same Brahman Himself becomes the source fo fear for him who makes a difference, and who reflects not. To the same effect, there is the following verse.

Section 2.8 — The Enquiry into Brahmananda (Bliss of Brahman)

Through fear of Him blows the wind. Through fear of Him rises the sun. Through fear of Him again Fire and Moon, and lastly the fifth, Death, proceeds to their respective duties. The following is the enquiry concerning the Bliss (Brahmananda Rasa). Suppose there be a youth, good, well-versed in the scriptures, well disciplined, resolute, and very strong. Suppose to him belongs all this earth full of wealth. This is one human bliss.

This unit of bliss of man multiplied hundred fold is the bliss of human Gandharvas and this is also the bliss of one, versed in the Vedas and who is free from desires. A hundred-fold of the bliss of the human-Gandharvas is the unit of measure of the bliss of the celestial Gandharvas. This is the same as the bliss of one who is well versed in the Vedas and who is free from desires. A hundred-fold of the bliss of the celestial-Gandharvas is the unit of measure of the joy of the Manes, whose world continues for long. the same is the joys expressed by one well-vesed in the vedas and who is free from desires. This joy of Manes whose worlds are relatively immortal, multiplied by a hundred-fold is one unit of trhe joy of the Ajanaja gods born in the Deva loka. And it is also the measure of the bliss of the Srotriya who has transcended all his desires.

This joy of the Gods born in the deva loka multipled a hundred-fold is a unit of joy of the gods (Karma Devas) who have become so by their special Karma, and it is also the joy of a Srotriya, free from desires. A hundred times this joy of the gods (Karma Devas) who have become so by their special Karma is the simple unit of joy of the gods (office-bearers) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. One hundred measures of the happiness of the gods (office-bearers) is the simple unit of joy of Indra (the king of Gods) and it is also the measure of the bliss of the Srotriya who has transcended all his desires.

A hundred-fold the bliss of Indra is the unit of joy of Brhaspati (the adviser and Guru of the Gods) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. A hundred-fold the bliss of Brhaspati is the unit of joy of Prajapati (the father of creatures of the universe) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. A hundred-fold the bliss of Prajapati is the unit of joy of Brahman which is in no way greater than the bliss of the Srotriya (one who is well versed in the Vedas) and who in his experience of the Reality is devoid of all desires.

The Reality in the core of the man and the Reality which is the Sun, are one. He who knows this, on leaving from this world, first attains the Atman made of food, next attains this Atman made of Prana, next attains this Atman made of Buddhi and lastly attains the Atman made of Bliss… Regarding this there is the following verse:

Section 2.9 — Conclusion of Brahmanandavalli

He who knows the Bliss of Brahman from which all words return without reaching, It, together with the mind, is no more afraid of anything.

Such thoughts ‘Why have I not done what is good? Why have I committed a sin,’ do not certainly come to distress a man of experience of the Truth. He who knows thus, regards both these as the Atman. Verily, both these are regarded by him who knows thus as only Atman. This is the Upanisad.