A Constructive Survey of Upanishadic Philosophy c6.s3.t2.10

c6.s3.t2.10

26. That the words "anna, prāṇa, manas, vijñāna, and ānanda" are not to be understood as meaning veritable *sheaths* may be seen by reference to a celebrated passage in the third chapter of the same Taittirīya Upanishad, where the author is discussing what should be regarded as the *φύσις* of things; and he rules out of order the theories that "matter," "life," "mind," or "intellect" could be regarded as the principle of things, and comes to the conclusion that "intuitive bliss" alone deserves to be regarded as the source of reality. The seer of that Upanishad makes Bhṛigu approach his father Varuṇa, and ask him about the nature of ultimate reality. The father directs him to practise penance and learn the truth for himself ; he only gives him the hint that the ultimate principle should be one " from which things spring, in which they live, and into which they are finally resolved." The boy after practising penance returns to his father and tells him that food (or matter) may be regarded as the principle of things. The father is not satisfied, and asks him to practise penance again. The son comes back with the answer that vital air may be regarded as the principle, and so on. The father is not satisfied with the successive answers which his son brings him, namely, that the ultimate reality may be regarded as vital air, mind, or intellect, and when the son finally brings the answer that it may be beatific consciousness which may be regarded as the source of all things whatsoever, the Upanishad breaks off, and we have no means of knowing whether the father was satisfied with the final answer. We are only told that this piece of knowledge shall be forever mysteriously known as the Bhārgavī Vāruṇī Vidyā and that this is " exalted in the highest heaven " (S. 20. b), meaning thereby that it is honoured even amongst the gods.