Bliss Is Experienced as the Eternal

Sri Aurobindo translates Taittiriya Upanishad, Bhriguvalli, Chapter 6:  “He knew Bliss for the Eternal.  For from Bliss alone, it appeareth, are these creatures born and being born they live by Bliss and to Bliss they go hence and return.  This is the lore of Bhrigu, the lore of Varuna, which hath its firm base in the highest heaven.  Who knoweth, getteth his firm base, he becometh the master of food and its eater, great in progeny, great in cattle, great in the splendour of holiness, great in glory.”

The next stage of the disciple’s realisation comes after continued concentration, as he now recognises bliss, ananda, as the Eternal.  Ananda is part of a triple aspect of Sat-Chit-Ananda, Existence-Consciousness-Bliss which are One and which are inseparable.  The pure Existence, pure Awareness and pure experience of Ananda represents the highest and original Truth of existence, the cause of all being, and he thus becomes a “knower of Brahman.”

Sri M. P. Pandit observes:  “Thus did Bhrigu progressively realise in his own being that each of the principles that base and organise the several planes of existence, — Matter, the principle of the physical plane, Prana of the life region, Mind of the mental, Truth-Knowledge of the Higher planes transcending the Mind, and above all Ananda basing not only its own worlds of Bliss but the whole of the Manifestation, — is a Truth of Brahman, but not the whole of It.  They are several self-expressive formulations of the Being of Brahman put forth by its innate Consciousness-Force, so many vibrant strings that strike the Symphony of the Creative Delight of Brahman.

The seeker who attains this realisation embraces all the several levels of the manifested world, he accepts the material plane, he acts in the vital plane, he organises on the mental plane, and he recognises the Oneness and the complexity of the detailed manifestation at the Gnostic level, while experiencing the pure Bliss of Brahman through identification with the Brahman.

It must be noted that the Upanishad, as with the Vedas which preceded it, utilizes symbolic or code language in certain ways.  Thus “food” is meant to represent first and foremost the plane of Matter. It can also represent any substrate that provides a basis for another form of energy.  The “eater of food” is the energy that transforms Matter and utilizes it, the vital plane.  It can also represent any force that relies on a substrate in order to manifest itself.  The “master of food and its eater” represents the mental plane, “mind, leader of the life and body”.  The results achieved such as “great in cattle” etc. represent abundance and fulfillment on the various planes of existence.  In the Veda, in fact, there is a dual meaning to many words such as the word for cow, also represent rays of light from the plane of Knowledge.  The results here are thus not necessarily intended to represent material wealth or fame, but a deeper, spiritual fullness and radiance.

Sri Aurobindo, The Upanishads,  Taittiriya Upanishad, Bhriguvalli, pp.275-281, M. P. Pandit, Upanishads: Gateways of Knowledge, pp. 169-182