Sambodhi 2003 Vol 26

SR No.: 520776
Original Sutra Author: N/A
Author: Jitendra B Shah, N M Kansara
Publisher: L D Indology Ahmedabad
Publication Year: 2003
Total Pages: 184
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 4 MB

Page 20

YAJNESHWAR S. SHASTRI
SAMBODHI
something, which is subtler than this. Father said, Mind or Manas is Brahman (46
E). He, again, performed Tapas i.e. he applied method of observation and subtle study, and came back to father and said, mind cannot be Brahman, because, there is something which is subtler than the mind, and which controls the mind. Then father said intellect is Brahman (faşini E). Bhrgu seriously meditated on it and came back to father saying that, intellect or intellectual personality, cannot be Brahman, because, persons of high intellect, strive for happiness or peace. The guru, his father said, Bliss is Brahman (31973 ). i.e. Blissful personality, within you is Brahman. He went back, meditated on it. He never came back to ask his father again, because, he realised that, Brahman is Bliss (31175 defa a I).
In the Upanisads, sometimes seekers of Truth, approach the real Guru to learn about Brahmavidyå. The dialogues of Angirasa and - Śaunaka, Sanatkumāra and Nārada, Yama and Naciketās are best instances in this respect. Saunaka approaches Angirasa and asks 'O adorable Sir, what is that by knowing which all this becomes known? (afh a faşid hafta faziri yafe | Mund. Up. I.1.3). Angirasa, tells him that, there are two kinds of knowledge, higher and lower. Higher knowledge is the knowledge of Brahman and lower is the worldly knowledge including scriptural knowledge. ( stari à faen afgero sa T बह्मविदो विदन्ति परा चैवापरा च । तत्रापरा ऋग्वेदः यजुर्वेदः सामवेदोऽथर्ववेदः । शिक्षा कल्पो व्याकरणं निकक्तं 50-chwulfaufufa i 3791 42741 T
Mund. Up. I.1.4-5). By the higher knowledge, the wise realise, that which cannot be perceived and grasped, which is without source, features, eyes and ears, which has neither hands nor feet, which is eternal, multiformed, all-pervasive, subtle, and undiminishing and which is the source of all." (यत्तदद्रेश्यमग्राह्यमगोत्रमवर्णमचक्षुः श्रोत्रं तदपाणिपादं । नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यदभूतयोनि afygefa efti: 1. Mund. Up. I.1.6). Then Guru explains the nature of Brahman, origin of the universe from It, means of realisation and state of liberation. This entire universe is Brahman only. Brahman is the immortal. In front is Brahman, behind is Brahman, It is to the right and to the left. It is above and below. It spreads forth everywhere. So, Brahman is this effulgent universe: (aracuya qatig,
EGET&TUCSOT I 37679 a wydag fauna afga 11 Mund. Up. II.II.11). Knower of Brahman becomes Brahman only (TEIG Ea vafa i Mund. Up. III.11.9). Just as different river flowing from different directions, leaving their names and forms, merge in the ocean, similarly, realised one, leaving his name and form merges in Brahman. (यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान्नामरूपाद्विमुक्तः परात्परं yoyufa f4014 | Mund. Up. III.II.8). In Chāndogya Upanişad, Nārada approaches Sanatkumār, after learning all the Vedas and Šāstras to get Atmajñāna, thereby