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Thus deep sleep is experienced and not realised. When one is in deep sleep, one is not thinking that one is deep sleep. It is also related to the notion of deep sleep in the Mandukya Upanishad and Yoga. In the Anandamaya kosha, the Vijnanamaya is shut down. It is responsible for the happiness (bliss) that arises from playing football. The Anandamaya kosha is responsible for being aware of oneself and the joy experienced in being aware of oneself. This kosha also handles the feedback regarding whether one is moving the legs in the right direction. In the context of the football example, the Vijnanamaya decides which direction to move, at what speed, etc. The Vijnanamaya kosha (also called Buddhi) is a refinement of the Manomaya kosha and is related to reasoning and judgement and represents wisdom. The Manomaya kosha requires the energy generated by the Pranamaya kosha. The legs can be moved only because the mind decides that the leg needs to move. The Manomaya kosha is related to desires and is aware of the body. The Manomaya kosha is related to the mind and is the seat of cognition. Note that the Pranamaya kosha is not everlasting because at death one stops breathing. It is the Pranamaya kosha that generates this energy from the food. One needs legs to play football which is part of the Annamaya kosha. Let us take the example of playing football, which is inspired by examples used by Swami Sarvapriyananda. The Pranamaya (closely related to the breath) keeps the body alive and is often called “vitality”. Since we cannot live without food, could we conclude that food is the ultimate? But food alone cannot be the ultimate because even after eating the food we all die after which we cannot consume food.
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The Annamaya kosha says that everyone is just food that is rearranged. The Anandamaya is related to the causal body. The Pranamaya, the Manomaya and the Vijnanamaya koshas constitute the subtle body or astral body. The Annamaya kosha constitutes the gross physical body. The definitions of these koshas lead to the understanding of Brahman. Because of the body and mind changes, one’s true self cannot be the body or the mind. Anandamaya: Being aware of oneself and joy experienced in being aware of oneselfĪll these questions are in the context of what is invariant and what is one’s true identify.Pranamaya: Life forces to keep the body alive including the respiratory, and circulatory systems.Annamaya: Related to food and digestive aspects of the bodyP.The Panchakosha represents the five interconnecting sheaths between these bodies. The Mandukya Upanishad outlines three aspects of the body, viz., physical or Sthulasharira, subtle body or Suskshmasharira (causal body) and Karanasharira (or subtle body) which leads to the Atman. The Panchakosha is based on Bhrigu’s statements that lead from food ( Anna), life ( Prana), mind ( Manas), intellect ( Buddhi) and then to realise Brahman. In this article, I summarise the Panchakosha or (the five sheaths) as explained in the Bhriguvalli. Bhriguvalli represents the writings that summarise the path taken by an inquisitive student who can be viewed as a role model for any seeker of knowledge and truth. Thus Bhrigu himself arrives at the the relevant conclusions. All Varuna says is Tapasa Brahma Vijijnasasva, or “Know Brahman by yourself through tapas.” Varuna makes no references to any passages in the scriptures emphasising the need for self-discovery. That is, Varuna has only one response to all of Bhrigu’s questions. Varuna states that it is only by Tapas (in this case deep thought) one can seek Brahman and he himself has to find answers to these questions.
TAITTIRĪYA UPANISHAD SARVPRIYANANAD HOW TO
Bhrigu raises various questions on how to realise Brahman. Bhrigu is one of the Prajapati’s (creators of mankind) who himself was created by Brahma and raised by Varuna.
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It is written as a Q&A session between Bhrigu and his father Varuna. The Bhriguvalli is used to emphasise the arguments in the Anandavalli. The Bhriguvalli is a repetition of the Anandavalli (that deals with the knowledge of Brahman). The Taittiriya Upanishad has three sections called the Shikshavalli, Anandavalli and the Bhriguvalli. The Taittiriya Upanishad contains Yajnavalkya’s knowledge. Other students who respected Yajnavalkya became tittiri/partridges and consumed the knowledge in the vomit. So Yajnavalkya vomited all the knowledge he had acquired.
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As written earlier, Yajnavalkya had a fight with his guru who demanded that Yajnavalkya give up all the knowledge he got from his guru. The Taittiriya Upanishad gets its name from “tittiri”, a type of partridge.