What are Upanishads?

Ēso Upanishad

Kēna Upanishad

Kata Upanishad

Introduction: Uddalaka is a Rishi with different names like Vājashrava, Goutham etc,. He had a son named Nachikētha also referred as Ouddalaka, Ārunni etc,. Uddalaka performs SarvaMedha Yagna which is also called as Vishwajith. After the Yagna he donates whatever he has with him. His son Nachikētha asks his father to whom he will donate him to. Uddalaka ignores him three times but at last he says that he will donate him to Mruthyu. In Sanskrit the meaning of Mruthyu is death, Yama, Kal and Āchārya. Here Uddalaka refers to Āchārya and not death. The proof that Mruthyu refers to Āchārya is given by the Atharva Vēd Mantra given below.

आचार्यो मृथ्युर्वरुणः सोम ओषधयः पयः

जीमूता आसन्त्सत्वानस्तैरिदं स्वाराभृतमू || 11.5.14||

In olden days, people in India use to send their children to Gurukul (Boarding School) where the Āchārya and the education become the father and mother for the kids. Since they stay away from their original parents for a long time, sending the children to Gurukul was considered as Mruthyu. Therefore the word Mruthyu in this Upanishad refers to a particular person but not death.

CHAPTER-1

SECTION-1

Once upon a time there was a Rishi named Vājashrava, who in quest of salvation performed SarvaMedha Yagna. After the Yagna he donated whatever he had. He had a child named Nachikētha.
While watching the process of Yagna and donations, Nachikētha started thinking something peculiar.
Nachikētha found that in the donations some cows are not either fit for drinking or for eating or for giving milk or for giving birth. A person who donates such cows will not get heaven after death. So he decided to ask his father about it.
In order to do good to his father, Nachikētha approached his father and asked him “to whom he was going to donate him to?”. Vājashrava did not reply to his question. So Nachikētha kept on asking the same question for the second and third time. Observing that his son is interrupting his work, Vājashrava replied that he will give him to Mruthyu.
Nachikētha thought for himself that “what could Mruthyu want from me? I am best among many and better among some. What will I learn from him? Why does father want to send me to Mruthyu? What will father achieve from this donation?”
Observing Vājashrava in despair, Nachikētha approached him and said “father why are you worried? Please be in the same path as our ancestors”. Saying these words Nachikētha proceeds to Mruthyu’s hermitage. There he found that Yama was out of station. Yama returned after three days. All these three days Nachikētha did not eat or drink in spite of the hospitality offered by the residents of the hermitage.
When Yama returned the residents informed him of the brilliant guest who has come to the hermitage three days before and the penance he performed. They requested Yama to give the guest water and food.
If a scholarly guest does not eat food in a host’s house, that means the good desires, result of scholarly meetings, result of Yagna, result of being law abiding person, result of having children and properties and all such things are lost for that host.
Then Yama approached Nachikētha and saluted him and requested him to take food and water. Also Yama asked Nachikētha to have three boons for the three days during which he did not touch food and water. By giving the three boons Yama wants to get rid of the sin acquired by keeping the guest without food and water.
By listening to the soothing request of Yama, Nachikētha prepared for asking the boons. As a first boon he requested Yama to make sure that “Vājashrava is not angry and has peace at heart towards him. Also when you return me to my father, I want him to receive me with delight and be with loving attitude”.
Then Yama said, “Nachikētha do not worry. When I return you back to your father, he will be at peace and sleep without worries in the night. He will receive you with delight and peace”.
Then preparing to ask for the second boon, Nachikētha says, “O Yama, I heard that in heaven there is no thirst and hunger. Also there is no displeasure due to heat and cold. Also there is no death or birth. There is no loss or gain”.
“O Yama I heard that people who have the knowledge of Agni attain heaven after their death. So please the knowledge of Agni Vidya as my second boon”.
Then Yama said, ”I know about the Agni Vidya very well and I will teach you everything that I know. Please keep in mind the knowledge about Agni which is the reason for the worldly pleasures and stability of the Universe”.
Yama described about the Celebrated Agni to Nachikētha. Yama described the complete Yagna process and how to build the Yagna pedestal. Nachikētha memorized every bit of it and repeated to Yama everything that he was taught. Listening to Nachikētha, Yama was satisfied and again started teaching him.
Yama said, “Nachikētha, I am giving you an additional boon. From today people will call the Yagna Agni as Nachikēthagni. I am also giving you a variety necklace”. Saying this Yama gave Nachikētha a wonderful necklace.
Yama further said, “The person who does Nachikēthagni three times a day will gain relation with mother, father and Āchārya and who does Yagna, learning Vēdas and gives donations will accomplish salvation. Also the One who can be known from Vēdas and the One who is praise worthy will appear in the minds of the person who does Nachikēthagni as described above and attain a lot of peace”.
Yama further said, “One who performs the Nachikēthagni during Brahmacharya, Gruhastha and Vānaprastāshram and performs Yagna, learns Vēdas and does Karma will get heaven before death and get salvation after death”.
Yama further said, “Nachikētha, the second boon which you asked for is instrumental in getting heavenly pleasures and is now taught to you. Also people will call this Agni by Nachikēthagni only. Now you may ask your third boon”.
Nachikētha asks his third boon as given. “Dear Yama, when a person dies some people say he is existing and some say he is not existing. I want to get my doubt clarified by you. This is what I want to ask you as my third boon”.
21. Yama said, “Nachikētha, in this regard many scholars in the past had doubts. This Āthma is a complex and subtle subject. It is not an easy task to understand the matter. Please ask for another boon and don’t put me in compulsion”.
Then Nachikētha said, “Dear Yama, you declared this subject as complex and subtle and that many scholars have doubts in that subject. There is no better person than you who can clarify my doubt in the subject of Āthma. And I believe there is no equivalent boon than this”.
Yama said, “Dear Nachikētha, ask for sons and grandsons who will live for more than 100 years, ask for cows and horses which will make you rich, ask for gold which will make you wealthy, ask for provinces to rule and ask for your health and wealth but not the boon you are asking for”.
Yama further said, “Ask for all that I have mentioned above. Also ask to become a king and ask for anything that is more than the above mentioned but not the one you are asking for. Ask for anything that humans cannot get even after great efforts”.
Yama further said, “These women present here are the most beautiful and give you immense pleasure along with vehicles that can travel anywhere and musicians who can play any instrument that pleases you. These women are not available for any human being that exists today. These women can do all types services to you”.
In reply to Yama, Nachikētha said, “O Yama, these women, vehicles and other wealth are not permanent. Please keep them for yourself. Also these things decrease the strength of the senses of the body”.
Nachikētha further said, “O Yama, on seeing you one will get all the wealth and health in the world. There is no necessary of a separate boon for these. These come automatically with your blessing. So please clarify my doubt about Āthma only”.
Nachikētha further said, “O Yama, no one in fact really gets pleasures forever from these fair and lovely women. One who gets pleasures from them soon become old and incompetent and no one wants to yield for such a thing. There is no use of such longevity. So please give me the boon I have asked for”.
Nachikētha further said, “O Yama, many people doubt that after death will the Āthma exist or not? There is nothing more than knowing whether Āthma will exist or not after death. This cannot be known easily. So my dear Yama please clarify my doubt. I am not interested in anything else”.

Section-2

Understanding the zeal of Nachikētha, Yama starts giving him the knowledge of Āthma. “There are two paths in which a human can travel. One is towards salvation and the other is towards pleasures in this world. The first one is infinite and the second is temporary. The first one is difficult to start but becomes easy at the end. The second one is easy to start and gets into pains. The first one is called Shrēyass and second one is called Prēyass”.
“Both Shrēyass and Prēyass are obtained by humans. After analyzing them a scholar adopts Shrēyass and a stupid adopts Prēyass”.
“O Nachikētha, you rejected all the pleasures given by beautiful women, different pleasures given by different desires and you also rejected good sons and grandsons. With your wisdom you could easily get rid of these attachments. Where as many get involved in them and sink in the ocean of worldliness”.
“Scholars call Shrēyass as Vidya (knowledge) and Prēyass as Avidya (ignorance). These two are exactly opposite to each other and give opposite results. Nachikētha I understand you as student who is seeking Shrēyass and all the worldliness pleasures could not distract you from acquiring Vidya”.
“Avidya is like darkness and those take this (Prēyass) path consider themselves as scholars and philosophers. Also these people adopt shrewd policies and due to ignorance stray like a blind persons guided by a blind person”.
“Those who are bound by the worldliness only become ignorant and forget God. They consider wealth, women and other pleasures as the only Universe and fall again and again into the cycle of death and birth”.
“Āthma is such a thing that many of the people don’t even hear about it and many don’t know it even after hearing about it. The person who can tell about this Āthma is a wonder by himself/herself. The person who acquired knowledge from a Guru and perceived Āthma is definitely a wondrous personality”.
“Āthma which is meditated by Yogi’s in a number of ways cannot be known if an ordinary person preaches about it. Only persons like me when preach about it can the doubts be clarified. It is because of the nature of Āthma which is minute than the minutest in the Universe”.
“Nachikētha, the knowledge of Āthma is obtained from Rishi or a Vēdic scholar. One should not lose it by just discussing it logically within oneself. Logic is useful in analyzing but only logic cannot bring about the knowledge of Āthma. Logic comes under Anumāna Pramānam. Therefore one should be like you to get the knowledge of Āthma. May we get people like you to ask questions about Āthma”.
“I understood that worldly pleasures are not permanent. Therefore I did Agnihotra regularly and acquired knowledge of eternal Paramāthma”.
“O Nachikētha, you have sacrificed everything that is worth in this world. You have given up the name and fame that you could have got easily by the boons that I could offer you. You are courageous and wise. I did not find anyone like you”.
“One who meditates with his mind by ignoring the senses and focusing on Āthma, one will acquire the knowledge of the most secretive, oldest and the thing that enters the Buddhi along with the Jēvāthma. Once acquired one will be detached from the results of pleasures and displeasures of this World”.
“All mortals after listening from Scholars about Āthma should memorize and analyze in the mind about it and with Yoga and Dharma should see the all blissful and minutest Paramāthma separately from the body. Then one will be in the state of bliss. Nachikētha, I consider for you the doors of the palace of Āthma are kept open”.
On carefully listening to Yama, Nachikētha said, “O Yama, please teach me that thing which is different from Vēdic Dharma and its tools, also different from Adharma and its tools, also that is different from the cause and effective Universe, also that is different from the past-present-future time line, also different from space and direction”.
Then Yama continued and said, “O Nachikētha, the thing that is different from all and is the main aim of all the four Vēdas and is the only result of all penances is precisely ‘AUM’. To attain it Yogi’s and other scholars accept Brahmacharyam”.
“Definitely it is the ‘AUM’ which is elaborately described in all four Vēdas, and is the only one which is not destructible and permanent. The one who knows ‘AUM’ gets all his desires fulfilled”.
“This support is very powerful. This support is the best. One who is on this support will know Brahmam and will be in bliss”.
“Jēvāthma does not take birth nor does it die. It did not take birth from anything nor does it give birth to something. It does not change its form. It does not have deceases and remains in the same form forever and remained in the same form in the past. Even when the physical body dies it does not die”. [Here Yama described about Jēvāthma which is different from Paramāthma.]
“A person who thinks he is the killer and is mightier and the person who is killed thinks that he is dead are both in ignorance. He is Āthma and it neither kills nor dies”.
“Paramāthma is smaller than the smallest and greater than the Ākāsham. He is hidden in the hearts of the persons. A person, who does the worldly duties without anticipation, becomes calm and gets rid of the displeasures of the world. Because of the calmness he will be able to realize the greatness of Paramāthma”.
“Even the Paramāthma is motionless, He appears to be present at all places and can go to any place. Paramāthma who is all bliss, having splendid properties and is appreciated by all can be realized only by persons like me”.
“Paramāthma resides in these mortal bodies without motion. He does not possess a body. Knowing that He is all pervading and great, scholars get rid of their displeasures”.
“The all pervading Paramāthma cannot be attained by mere reading books or by teachings or by the erudite. He cannot be achieved by listening or memorizing sciences. The person, who focuses only on Paramāthma, can accomplish Him and Paramāthma presents Himself to such a person”.
“One who is involved in appalling practices or one who is immersed in sensual pleasures or one who does not focus or one who gets focused but has expectations for ones deeds cannot attain Paramāthma. One who is beyond all these and one who focuses only on Paramāthma will attain Him”.
“For whom this Brahmam and Universe are like food and Death is like clarified butter on the food is none other than Paramāthma and only persons like me can know Him”.

Section-3

“Both Jēvāthma and Paramāthma (because of His all pervading nature) are present in the pure heart and Buddhi of this body. Jēvāthma experiences the results of the Karmas and Paramāthma gives these results. These two are compared to shade and brilliance (Jēvāthma by shade because of its containment and Paramāthma by brilliance because it is ubiquitous) respectively by the scholars and by the person who regularly does the Nachikēthagni or the Panchāgni or Agnihotra”.
“For those who perform Vēdic duties without expectations, the minutest and eternal Paramāthma becomes a bridge to cross the Universal disasters and attain salvation”.
“We can compare the human body to a chariot, Jēvāthma as its passenger, Buddhi as its driver and Manassu (mind) as the reins”.
“Those scholars who have control over their mind say that the senses are like horses and that are accessed by these senses are paths. With the help of the body, senses and the mind, Jēvāthma enjoys the worldly pleasures”.
“One who is obsessed with the worldly pleasures cannot get control over the mind and senses and becomes ignorant”.
“The person, who has the power over the mind, controls the senses and becomes knowledgeable”.
“The person, who loses control over mind, will not be able to attain Paramāthma and falls in the cycle of birth and death”.
“The person, who has control over the mind becomes wise and attains a state where he does not fall into the cycle of birth and death”. [Here we have to understand that for a very long time he enjoys deliverance and returns to the worldliness. The time scale for which he enjoys salvation is given by ‘Mundaka’ Upanishad as Parānthakāla. It is about 311,040,000,000,000 human years.]
“The person who has Buddhi as the driver of his chariot (body) and has control of his Manassu (mind) will be able to know the true picture of the eternal Brahma and avoid the cycle of birth and death”.
“Thanmatras are minute than the senses; Manassu is minute than the Thanmatras; Buddhi is minute than the Manassu; Mahathathvam is minute than the Buddhi”.
“Prakruthi is minute than the Mahathathvam; Jēvāthma and Paramāthma are minute than Prakruthi; There is nothing minute than these and these are the smallest and final”.
“Since Paramāthma is the minutest among all it cannot be know by the senses including the Manassu (mind). Only Buddhi can analyze and those use this Buddhi and search for Paramāthma can attain it”.
“A person who has knowledge of Brahma should contain his voice in the Manassu (mind), turn the senses inwards into the Manassu and this Manassu into the knowledgeable Buddhi. Then Buddhi into the Mahathathvam and the Mahathathvam in the Paramāthma”.
“It is not an easy task to realize Paramāthma. The path to find Paramāthma is like sharp edge of a knife. Anyone who wants to know about Paramāthma should approach scholars who are well versed in this field and should learn from them with a lot of obedience and discipline. Then one should do Upāsana to attain the Paramāthma”.
“Paramāthma is different from the materials which have the properties of Sound or Touch or Visibility or Taste or Smell. Paramāthma is always in one form and does not have a cause and effect phenomena. Paramāthma is minute than the Mahathathvam and is motionless. One should realize the Paramāthma and escape from the cycle of birth and death and subsequently attain salvation”.
“This narration which belongs to Nachikētha and which is preached by Mruthyu is having its roots in Vēda. It is a discussion between teacher and student. Preaching the same to an eligible person and/or listening from a great scholar one gets focused in Paramāthma”.
“If a scholar (who has control over his senses) teaches this secret knowledge when in between scholars or teaches when scholars are felicitated, this secret will be spread to all”.

Chapter-2

Section-4

“Paramāthma created senses to acquire information from the outside of the body. Therefore the senses are incapable of acquiring information from inside the body. The person who is aiming for salvation closes his senses to outside world and focuses his mind on Buddhi to acquire omnipresent Paramāthma”.
“Ignorant follow the worldly pleasures and acquire attachment of death which is present everywhere. The wise, knowing that salvation is steady and gets rid of the cycle of birth and death do not get perturbed by the worldly pleasures”.
“All the properties of this world like Sound, Taste, Smell, Touch, Vision and all the pleasures are present because of Paramāthma. The thing which beyond the Dharma and Adharma is the Paramāthma”.
“The scholar who knows the end of dream and the end of being awake along with Paramāthma, is the one who knows the Greatest and ubiquitous Paramāthma”.
“The one who while experiencing the result of one’s Karmas, knows the Jēvāthma in the body and knows the Paramāthma who is close to the Jēvāthma and the King of past, present and futuristic times, does not become accused of anything in the Universe. Dear Nachikētha, this is the thing you wanted to know”.
“The Jēvāthma who evolved before the life at the beginning of the creation especially knows the Paramāthma that is present before the creation. Also the Jēvāthma who enters the Buddhi knows the Paramāthma that is filled in all the Pancha Bhūthās (five elements). This is the one which you wanted to know my dear Nachikētha”.
“The one that is produced because of the exercise of Prānnāyāma and the one that is indivisible and protects like a mother and the one that is in the Buddhi and the one that is excellently self- radiating and emerges along with the Pancha Bhūthās is the one you wanted to know my dear Nachikētha”.
“When two sticks are rubbed against each other fire is produced. That means fire is hidden inside these sticks. Similarly Paramāthma is hidden in the Universe. One should attain Him by Yoga and Prānnāyāma. As a pregnant lady is careful of her pregnancy, the Upāsaka also daily does Upāsana without forgetting”.
“Because of which the Sun is shining brilliantly and because of which this Sun is destroyed during Prallaya, to that (Paramāthma) every great substance is attached to. There is nothing in this Universe that overcomes this Paramāthma and that is the one you wanted to know my dear Nachikētha”.
“The the “thing” that is present during this life time is the “thing” that is present before and after the life. Similarly the “thing” that is present before and after life is the “thing” that is present in this life time. Who thinks that this “thing” is divisible and also thinks it as many “things” always falls into the cycle of birth and death”. [This “thing” is Paramāthma]
“This Paramāthma can be known only by the minute Buddhi. There is absolutely no variation in the form of this Paramāthma. One who thinks Paramāthma is of many forms falls into the cycle of birth and death”.
“One with pure Buddhi can access Paramāthma in his fist size heart. Paramāthma is present at all places and all times. Therefore a meditating person can access Him in his heart. Once attained one will not be distracted”.
“The Paramāthma which is accessed in the fist size heart is like fire without smoke. He is the king of past, present and future materials. Today also He is the king of the Universe. In the future also He is the king of the Universe”.
“Just like rain water spreading in different creeks and lakes, Paramāthma is spread in different materials and all materials in the Universe. Ignorant people think Paramāthma is not one but is several”.
“Dear Nachikētha pure water mixing with pure water remains pure. Similarly, pure Jēvāthma joining the Pure Paramāthma remains pure. But pure water mixing with impure water becomes impure. Similarly, pure Jēvāthma mixing with impure worldly pleasures falls in the cycle of birth and death”.

Section-5

“Jēvāthma stays in the human body that has eleven doors (Two eyes, Two nostrils, One mouth, Two ears, One Naval, Two excretory organs and One Brahma hole). For a pure minded person this body is like a city. He does Karmas in order to be in the path of salvation and does fall into the pit of the worldly pleasures. He gets free from the three bondages (1. Mother, father, Āchārya and elders. 2. Scholars and Scientists 3. Rishis) and gets salvation. My dear Nachikētha, this is what you wanted to know”.
“Jēvāthma stays in different forms of bodies and is called by different names according to where it stays and what it does. Hamsa means the Jēvāthma can travel from one body to the other. Shuchisath means Jēvāthma is with Paramāthma. Vasu, means Jēvāthma stays in the bodies of Agni, Jal, etc,. Antharikshastha means Jēvāthma stays in heart. Hōtha, means Jēvāthma that performs Yagna. Athidhi, means Jēvāthma that does not stay calm in one body. Nara, means Jēvāthma staying in human body. Similarly, Jēvāthma stays in different bodies like Vara, Gōjha, Rruthaja, Adrija, Vyōma and Bruhath”.
“If a person practices Prānnāyāma and pulls the Prānna upwards from the heart and Apāna upwards, then for such Jēvāthma which stays between naval and throat all the senses will be in control and all the senses will serve him”.
“For which there is no attachment or detachment with this body is called Brahma. When Jēvāthma enters or leaves this body for which there is no pleasure or displeasure that thing is called Brahma”.
“No person lives either because of Prānna or because of Apāna. But due to which this Prānna and Apāna get residence in this body that is the reason for the person to be alive. That is what is called as Jēvāthma”.
“Dear Nachikētha, I will preach you about the age old and deeply hidden secret of Paramāthma and also the state of Jēvāthma after the person dies”.
“Persons who do not have knowledge of Paramāthma, after death enter into a different body either human or animal or insect or plant kingdom depending on their Karmas”.
“This Paramāthma is all pervading and creates many things in this Universe according to the desires of people. People due to ignorance become lazy and dull and waste their time in sleeping. But Paramāthma knows about all the Karmas that Jēvāthma does. Because of this Paramāthma, all the stars and planets exists and are stable. There is nothing in this Universe that can overcome this Paramāthma. One who wants salvation should reside in this Brahma”.
“As Agni enters into different bodies and takes the form of those bodies, Paramāthma is present in every substance in this Universe and also present beyond this Universe. He is eternal”.
“As Vāyu enters into different bodies and takes the form of those bodies, Paramāthma is present in every substance in this Universe and also present beyond this Universe. He is eternal”.
“Sun is the reason for the vision in the Universe. But it does not get affected by the defects of the eye. Similarly, Paramāthma who is present everywhere in the Universe is not affected by the worldly pleasures and displeasures”.
“Paramāthma is present inside and outside of everything in this Universe and is the one who has control on everything in this Universe. Paramāthma is the one who makes the minute Prakruthi into many forms after the Prallaya. Paramāthma is the minutest among everything and is all pervading. Scholars who in their meditation attain this most sought after Paramāthma, enjoy bliss forever”.
“Paramāthma is present eternally in the ever changing Prakruthi and He is present in all the Jēvāthmas. He is the only one who fulfills the desires of all the people. Scholars who only see Him like this in their hearts will get permanent peace and no others can get the permanent peace”.
On listening quietly to the preaching of Yama, Nachikētha further asked, “Scholars like you are describing the Paramāthma in an indefinite way. Can you please explain us how to know whether Paramāthma is the reason for the brilliance or He is self-radiant”?
“O Nachikētha, the glow of the Sun, Stars, Electricity and Agni are nothing when compared to the glow of the Paramāthma. Because of His glow the rest of the things are glowing”.

Section-6

“Having roots upwards and branches downwards is the human body tree. It is mortal and the only thing that is immortal is Brahmam. It is the purest among all and greatest among all. It is described as indestructible by all Sastras. All the worlds reside in that Brahmam and nothing and no one can overtake it”.
“This visible Universe is brought from its reason by the Paramāthma. This Universe is having motion because of Paramāthma. Entire Universe is afraid of this Paramāthma and appears as if some invisible Power with a Diamond in its hand is running the Universe”.
“Because of the fear of this Brahmam Agni is burning, Sun is radiating because of the fear of Brahmam. Because of the fear of Brahmam Electricity, Vāyu and Death are exhibiting their properties”.
“One who realizes this Paramāthma during this life time will get great benefit of escaping the cycle of death and gets salvation. And after enjoying the bliss for a long-long time will be able to take human form once again and get a chance to go for salvation”.
“Paramāthma is attained in the Buddhi just as the image in the mirror. On the advice of scholars when one meditates, Paramāthma is attained just as the objects are visible in the dream. As the objects are visible in water similarly Paramāthma is attained by the Upāsaka when he hears the song of Paramāthma by devotees. By learning from people like me and doing Upāsana one can clearly separate Paramāthma and the Universe just like Sun shine and shade”.
“Scholars in meditation can clearly understand the difference between senses and Jēvāthma. Also he realizes the production and destruction of these senses and does not fall into the death cycle”.
“Manassu is minute than senses, Buddhi is minute than Manassu, Mahathathvam is minute than Buddhi and Prakruthi is minute than all the above”.
“Human on realizing the Brahmam starts enjoying the eternal bliss. This Brahmam is filled in the entire Universe and is minute than the Prakruthi”.
“This Brahmam cannot be seen by eyes and can only be perceived in the heart by Buddhi on controlling the Manassu. One who realizes this becomes immortal”.
“When the senses along with Manassu is drawn back from their respective propagations and Buddhi also becomes stable then such a state is called eternity”.
“Such a state is called as Yogam. Then Yogi becomes alert and definitely achieves the Paramāthma and the production of auspicious characters and destruction of inauspicious characters takes place”.
“Since Paramāthma cannot be perceived by eyes, Manassu or Voice, and only expressed by Yogi that it is there, then how can others realize Paramāthma”?
“Many things in this Universe are accessible with the senses. One should realize that there should be a Dictator who controls and creates them. Only thinking this way a person should meditate and attain Paramāthma. Once attained the Yogi gets unexplainable pleasures from the body and from the materials of the Universe and fear from everything disappears”.
“When all the desires that are in the heart of a person disappear, the person becomes free from the death cycle. In such a state Paramāthma is easily accessible”.
“When all the bondages of the heart are broken then the person becomes immortal. This is the scientific explanation of salvation”.
“There are 101 nerves in the heart of a person. In that one nerve goes upwards to the Brahma hole. If at the time of death, a person releases Jēvāthma through this hole then he is sure to attain salvation. Only a Yogi can do the above said process. Remaining people leave the body through other nerves and get rebirth to follow the Karma process”.
“Yogi on regular practice places his Jēvāthma in this nerve and makes it move upward to the Brahma hole. When the occasion comes he can release himself through this hole and attain salvation”.
Acquiring this knowledge from Yama, Nachikētha followed the path of a Yogi and attained Paramāthma and became blissful. If anyone who follows this path will definitely attain salvation.

Prashnōpanishad

First Prashna (Question)

Sukēsha (Bharadwājā’s son), Shibi Kumara, Sathyakāma, Gārgya (Sourya’s son), Koushlya (son of Ashwala), Vydarbhi (son of Vidarbhi and belonging to Brrugu Gōthra), and Kabandhi (son of Kātyāyana) approached Maharshi Pippala with lamps in their hands in order to acquire the knowledge of Brahmam.
Then Maharshi Pippala asked them to stay in his Āshrama for a year and do penance with Brahmacharya and Shraddha. After that they should ask any questions of interest and he would reply to whatever he knows.
After one year Kabandhi approached Maharshi Pippala and said, “Swāmi, due to whom these people, the entire living beings and matter is born?”
Then Pippala replied, “Prajāpathi due to his natural instinct did penance and created the pair Raē (spell as Ra e) and Prānnam (life). Then these two in this creation produced all types of living beings and matter”.
“Ādithya (Sun) is Prānnam and this known to everyone, and Chandra is Raē. All minute and developed structures are definitely Raē and these are for consumption only”.
Sūrya with its rays enters from the eastern side and injects the rays into the Prānna Shakthi (Energy). Similarly it does in every direction and injects its rays into every Prānna Shakthi in on the earth.
Ādithya makes everyone to work in their own business and is the primary energy for every living and non living entity. Ādithya is the Prānna, Agni and Energy of the Universe.
The object that has infinite rays, spreads in every matter with its brilliance, and is the Prānna for every living being is the visible Sūrya that rises in the morning. It is the Energy provider, full of rays and is the place for vision and beauty. Scholars know this Sūrya as the one that gives residence for the living beings and also which makes them work.
This Ādithya is responsible for production of Time that rules the people. In a year this time is divided into Utharāyanna (When day time is more in Northern hemisphere) and Dakshinnāyanna (When night time is more in Northern hemisphere) because of the motion of Sun. People who work and do good deeds expecting good results for them take rebirth and enjoy their life on Earth. This is called as Pitruyānna or Dakshinnāyanna path. This is also called Raē or the one that is to be consumed.
Those people who does penance with Brahmacharya, Shraddha, Vidya will know the almighty and win the Prānna Shakthi Ādithya. This almighty is the head of Prānna and is the Prānna Shakthi for Prānna Shakthi Ādithya. This almighty is indestructible, fearless and ultimate. People who do Upāsana of this almighty will not take rebirth. This is called Utharāyanna or Dēvayānna.
Some scholars define Ādithya with five parts (Six seasons put into five parts), twelve shapes (12 months), residing on the other side of space, and responsible for production of water. Some other scholars define Ādithya as having seven wheels (Bhōr, Bhuvaha, Swaha, Mahaha, Janaha, Thapaha and Sathyam), each with six spokes (Six seasons) and that illuminates everything in this Universe.
A month is also defined as Prajāpathi. For this month, from full moon day to new moon day is Raē. And from new moon to full moon is Prānna. That is why Rishis perform all rituals during the Prānna days and others perform even during Raē days. Those who perform rituals during Raē days do not realize the importance of Prānna Shakthi.
Even day and night are considered as Prajāpathi. Day time is considered Prānna and night is considered as Raē. Those who perform intercourse with a woman during day time will diminish their Prānna Shakthi and those who perform intercourse only in the night time are considered still as following Brahmacharyam.
Even Annam is considered as Prajāpathi. Because of food, semen is developed in the body and this semen is responsible for reproduction.
Therefore who performs this Prajāpālaka Vratham (reproduction activity) will develop family and those who do penance with Sathyam, and Brahmacharyam will only get to Brahmam.
In whose mind there is no untruth, crookedness, and cheating attitude only will be able to get the chance of attaining Brahmam.

Second Prashna

Then Vydarbhi approached Maharshi Pippala and asked, “Swami in the creation of God how many Dēvathas are inside our body and among them which Dēvatha is prominent?”
Then Pippala replied, “This body is embodied with this bright Ākāsham, Vāyu, Agni, Jalam, Prithvi, Vāk, Manassu, Chakshu, and Shrōthram etc., and are providing energy. Among these some are Gyan Indriyās and some are Karma Indriyās and some are Pancha Bhūthās”.
“Prānna divides itself into five parts and also Prānna feels it is the only one which bears this body and protects the body”.
“But all other Indriyās did not care about Prānna. So Prānna decided to teach a lesson to all Indriyās and left the body. Indriyās could not sustain inside the body and realized the importance of Prānna and praised it as the best among all of them”.
“This Prānna is the one which is in different forms as Agni that heats, Sūrya that radiates, Cloud that rains, this causes richness, Vāyu that purifies, Prithvi that accommodates, and Raē that is small and big and indestructible”.
“Just like spokes in the wheel, all Vēdas, Yagna, Kshātram and knowledge are inserted in the Prānna”.
“All objects praise Prānna as the one that is ruling the Universe, the one that is in the womb, the one that is getting birth, the one that is in different forms like Prānna, Apāna etc., and for this Prānna people eat food”.
“Also Prānna is present as a divine material in all Dēvathās and is useful as a conductor of properties and things. This Prānna gives joy to Pitharas; it is the definite aim for penance and Truth implementation for Rishis”.
“Hey Prānna! You are the Indra, you are the Rudra, you are the protector, you move in Ākāsham and you are the protector of all stars and you are the Sun”.
“Hey Prānna! When you rain these living beings get joy due to getting abundant food”.
“Hey Prānna! You do not require any purification because you are always pure and mobile. You are the one responsible for enjoying materials. You are the one that produces Vāyu”.
“Hey Prānna! You are in the form Apāna in the Vāk, as Vyāna in the Shravanna, as Prānna in the Nēthram and as Samāna in Manassu. Please make this body active and do not leave the body”.
“Hey Prānna! You are in control of the three worlds. Please protect us as a mother protects her children. Give us enlightenment and knowledge”.

Third Prashna

Now Koushlya approached Pippala and asked, “Swami, from what does this Prānna evolve? How does it enter the body? How does it divide itself into different forms and how does it stabilize inside the body? How does it exit from the body and how does it bear the external knowledge, joy and sufferings?”
Then Pippala replied, “You are asking excellent questions. I will definitely give answers for them”.
“This Prānna is born due to Paramāthma and just as shade is present when an object is present, similarly this Prānna exists when Āthma is present in the body. This Prānna enters this body because of the Karmas associated with the soul”.
“As the king authorizes persons to be in charge of some posts, similarly Prānna authorizes other Prānna to be in charge of activities”.
“Apāna is in charge of excretion and reproduction organs. Prānna is present in the face and is in charge of Eyes, Nose, Ears and Mouth and Samāna is present in the naval and is in charge of digestion and distribution of food. Because of all these Eyes, Ears, Nose and Mouth function well”.
“Jēvāthma or Āthma is present in the Brain. In this brain there are 101 main nerves. From each one of these main nerves, 100 sub-nerves are emerged. And from each one of these sub-nerves emerge 72,000 minute nerves. In all of these Vyāna is propagating.”
“In one of the main nerves resides Udānam and is responsible in carrying the soul and placing it different bodies after death. It is present above the Naval and carries a soul of a Yogi to salvation, a soul of sinner to lower animal bodies and a soul of mixed nature to human body”.
“Similar to Prānna inside the body, Sūrya is Prānna for outside body (Virāt) and helps in the human body and stabilizes it. Vāyu present on earth is Apāna for Virāt and Ākāsham is Samāna”.
” Heat in the body is Udāna and when it subsides in the body, soul with Manassu enters into another body”.
“Throughout the life whatever Karmas a person does, all are stored in the memory of the soul. When this person dies the soul takes this memory and with the help of Udāna enters a new body which is suitable for the print stored in memory”. [That means we design our own future body due to our past karmas].
“The scholar who knows the Prānna in this way will have fame and his generation will also be famous”.
“Scholars who know about the entry of Prānna as birth, division of Prānna, place of Prānna, spreading of Prānna and activity of Prānna will get salvation or Mukthi”.

Fourth Prashna

Then Gārgya asked Pippala, “Swāmi, among the Indriyās which of them are in sleeping state and which of them are in awaken state? Among these all which Dēvatha dreams and who gets the pleasure? In which or in whom all living beings and matter are stabilized?”
Then Pippala replied, “Just as the Sun sets all the rays are accumulated in the space and at dawn all the rays from the Sun again spread on the Earth, similarly all the Indriyās get accumulated inside the Manassu. Due to this reason at that time human beings cannot hear, or see, or smell, or touch, or taste, or walk, or talk, or catch, or enjoy any pleasure and excrete. Then the person is said to be sleeping”.
“When a person is sleeping, Panchāgnis will be in awakening state and will be continually doing their works. Apāna is like Gārhapatyāgni, Vyāna is Dakshināgni and Prānna is like Āhavaniyāgni. [Gārhapatyāgni is the support of Dakshināgni and Āhavaniyāgni. From Gārhapatyāgni, fire is taken to use for cooking and also fire is taken to perform havan which is called Āhavaniyāgni].
“Samāna is responsible in inhaling and exhaling and does it equally so it is called Samāna (equal). Jēvāthma is the Yajamān and Udāna is the result expected from the control of Samāna with the help of Prānnāyāma. This Udāna is responsible in carrying Jēvāthma to Brahmam”.
“Jēvāthma sees Mahathwam (wonders) in dreams. Whatever it sees during awaken state is once again seen in dream. Whatever is heard and whatever is felt in different places and directions is heard and felt in dream. Sometimes it sees the past life experiences also in the dreams. All the living beings experience this dream phenomenon”.
“When Jēvāthma is covered by Thējas, it does not dream and experiences joy. This state is called Sushupthi and during this state Jēvāthma is with Paramāthma”.
Pippala further said, “as birds stay well inside their nests during night, similarly all that I would be telling in the coming slōkās will reside very stable in Paramāthma”.
“Pancha Bhūthās, Gyānēndriyās and the matter perceived by them, Karmēndriyās and the works performed by them, Manassu and the thought process, Buddhi, Chittam, Ahankāra and their matter, Thējas and its brilliance, Prānna and that it supports are all in Paramāthma”.
“The one that resides inside the body and sees with eyes, hears with ears, touches with skin, smells with nose, tastes with tongue, thinks with mind, knows with Buddhi, does work with hands and legs, is knowledgeable, and is minute is called Jēvāthma. This Jēvāthma is indestructible and is inside Paramāthma”.
“The scholar, who knows the shapeless, bodiless, bloodless, pure, indestructible Paramāthma, will definitely acquire salvation and become all knowledgeable”.
“The knowledgeable scholar with his/her Indriyās, Pancha Prānnās, and Pancha Bhūthās reside inside the indestructible Paramāthma. When the scholar realizes this fact, will gain the knowledge about the entire Universe and get salvation”.

Fifth Prashna

Now Sathyakāma approached Pippala and asked, “Swāmi, which world will the scholar definitely win, on meditating ‘AUM’ throughout his/her life?”
Then Pippala said, “The knowledgeable scholar due to his meditation will definitely win either Para (salvation) or Apara (worldly joys) Brahmam”.
“If the scholar does meditation even on one Māthra of ‘AUM’, he will become quickly knowledgeable and Mantrās will make him/her win the Earth and make him/her enjoy the wonders with Brahmacharya”.
“If meditation is done on two Māthrās, then he/she will be blessed with stable mind and Yajus Mantrās will take him/her to Chandra Lōka and will enjoy the wealth and come back”.
“If meditation is done on all the three Māthrās, then the person will attain Brahmam and enjoy the bliss. Just like a snake leaves its outer skin, similarly this person who meditates on the three Māthrās of ‘AUM’ will get rid of all sins and acquire salvation”.
“These three Māthrās of ‘AUM’ are well interrelated and do not get separated from one another. When the three Māthrās are well used in the inner, medium and outer Kriyā of meditation, then the scholar will not be disturbed for anything”.
“This scholar will acquire materialistic knowledge from Rig Vēda and enjoy all that is in the Earth. He/she will acquire all the love and affection from the people due to his performance in Agnihōtra and other Karmas. Also this scholar will get salvation and acquire Brahmam. This Brahmam is peaceful, indestructible, unchangeable, fearlessminute”.

Sixth Prashna

Then Sukēsha approached Pippala and asked, “Who is the person that knows the sixteen arts and what are these arts?”
Then Pippala said, “The person you are searching is within you”.
Jēvāthma during the creation thought “what is the thing that will make me stay inside the body? And what is the thing which will make me come out of the body?”
“Paramāthma created Prānnam, Shraddha, Ākāsham, Vāyu, Agni, Jalam, Prithvi, Indriyās, Manassu, Annam, Vēryam, Thappassu, Mantrās, Karmas, people and names”.[These are the sixteen and are possessed by God].
“Just like rivers end up in the oceans and lose their identity, similarly when Jēvāthma loses these sixteen will mingle with Paramāthma”.
“Just like spokes get support from the center of the wheel, similarly on knowing the artist with the sixteen arts one will get salvation. You all must know that Paramāthma and get salvation”.
Then Pippala further said, “I know this much only about the Paramāthma and there is nothing minute than Paramāthma”.
Then all the students praised Pippala and said, “You are our pathfinder and director. We salute you with our deepest heart”. Namaskāra to Pippala and Namaskāra to Pippala.

Munda Upanishad

This Upanishad is supposed to belong to Atharva Vēda. This Upanishad is all about Brahma Vidya. It is believed that Brahma Vidya which appears in this Upanishad is originally taught by Maharshi Brahma to Atharva, then Atharva to Angira, then Angira to Sathyavahana, then Sathyavahana to Angirasa and then finally Angira to Shounaka. But no one knows who the actual author of this Upanishad is.

This Upanishad is divided into three main parts and each part is named as Mundaka. Each Mundaka is again divided into two sections. Put together there are 64 slōkās in these six sections.

In the first Mundaka first section, the names of all those Rishis who propagated Brahma Vidya and their order is given. The two basic Vidyas (Apara and Parā) necessary for acquiring knowledge of Brahma and the difference between the two Vidyas and their use is explained. Methods of acquiring Brahma Vidya and creation of the Universe are explained in a general way.

In the second section of first Mundaka, all about Apara Vidya is given and the direction to get Mukthi (salvation) is given. The methods of implementing Apara Vidya and the results that will be obtained due to Apara Vidya are explained.

In the first section of second Mundaka, all about Prakrithi (nature) and creation from Prakrithi is explained. Also in this section the description of the God’s form and Vishwa Rūpa is given. In the second section of second Mundaka methods of invoking and visualizing (with Buddhi not with eyes) God are explained.

In the first section of third Mundaka, the difference between Jēva, Ēshwara and Prakrithi is explained. Also the benefits of acquiring Ēshwara by Jēva are explained. In the second section of third Mundaka, the characteristics of obtaining Ēshwara with the help of Gyana and Bhakthi are explained. In this section how the soul will travel through Mukthi and comes back to life is explained.

First Mundaka

Section-1

Maharshi Brahma is the director of Varnashrama Dharma and therefore is called Vishwa Kartha. He is the teacher of Brahma Vidya and by his teachings enlightens the people and protects them from doing sin and is therefore called as Bhuvana Gōptha (who protects the world). He had many pupils among which Adharva is the most prominent. So Maharshi Brahma taught Adharva the Brahma Vidya.[Any person who is well versed in all four Vēdas is called as Brahma].
Adharva learnt from Brahma, then Angira learnt it from Adharva, then Sathyavahana learnt it from Angira and then Angirasa learnt it from Sathyavahana.
Once a rich person named Shounaka approached Maharshi Angirasa and requested him to tell him about that thing, on knowing it this (Universe) everything will be known.
On Shounaka’s request, Angirasa told that, “according to Vēdic scholars two types of Vidya known as Para and Apara are to be learned”.
According to Angirasa, Rig Vēdam, Yajus Vēdam, Sāma Vēdam, Adharva Vēdam, Shiksha, Kalpam, Vyākaranna, Neruktham, Chandassu, and Jyothisham are regarded as Apara Vidya. After learning the Apara Vidya, whatever Vidya one learns about and due to which one acquires the indestructible matter is called Para Vidya.
The thing that is to be learnt due to Para Vidya is something which cannot be known by our Gyana Indriyās (eyes, ears, tongue, skin and nose), cannot be acquired by Karmēndriyās (mouth, hands, legs, excretory system and reproduction system), does not have Gōthra, does not have a color, does not have eye and ears, does not have hands and legs, is eternal, omnipresent, all pervading, minute than the minutest, indestructible, and everything in the Universe is because of which is perceived everywhere by intelligent scholars or Yogi’s in their meditation.
Just like a spider brings out strings for its net and also keeps everything within its body, just like plants emerge from the seeds, and just like hair grows on bodies, this entire Universe emerges from that indestructible matter.
With its knowledge, Brahma does penance and Prakrithi is brought into existence. From this Prakrithi, Mahathathvam is brought into existence. From the Mahathathvam emerged Anthahkarannam and from the Anthahkarannam emerged Thanmātrās (Pancha Bhūthās in their minute form). Then emerged Sun, stars and planets from Thanmātrās and then Karmas and their results emerged.
The God who knows everything and is pervading in everything, whose penance is knowledge, from that God Vēdas, Universe with its constituents names, medicinal plants and from those eatables are emerging.

Section-2

Our previous sages were able to know which Manthrās in the Vēdas are for doing proper karmas like Agnihōthra, speaking truth etc., and preached them. There are many such Manthrās in Vēdas and are in different forms and explicitly given. Those persons who seek Mukthi should regularly practice that is given in these Manthrās. Follow the sayings and get benefitted from those karmas. This is the only path towards salvation or Mukthi and this is the only truth.
When performing Agnihōthra, wait till the Agni is fully ready to burn the materials and then first give Ghee as Āhuthi (sacrifice) and then other required materials according to the type of Agnihōthra.
Persons who follow Vēda Dharma will do Agnihōthra in correct time and according to the ritual or according to the type of penance or according to the season and with the required materials accordingly. Who does not do such Agnihōthra accordingly will be depleted of good results in their life and afterwards.
The fire or Agni that is set up in the Altar should be fully in position to burn the materials. Such Agni is called Divyamayi or Lelāyamāna and is described to have seven tongues with which in swallows the materials or burns the materials. The seven names of this Agni are Kāli (black color), Karāli (Fearsome), Manōjavā (having the speed of mind), Sulōhithā (good red color), Sudhūmravarnnā (ash color), Sphulingini (containing sparks), and Vishwarūpi (having different other forms) respectively.
Anyone who does Agnihōthra regularly in the above said seven faces of fire and conducts well in the society according to Varnāshrama Dharma, is called as Sathpurusha and the given Āhuthis will rise above with the help of Sun rays and reach the leader of all Dēvathās. [Indra is the leader of all Dēvathās. Indra is Surya or Sun in this context.].
Because of the Agnihōthra, the Yajamān (Person doing Agnihōthra) will be invited to Brahma Lōka by the Sun rays with all respect and gives the Yajamān the ultimate happiness. [Here we have to understand that the Yajamān will be purified by Agnihōthra and his/her soul will attain Brahma and enjoy the bliss].
Agnihōthra should be performed without any personal desires. If done with personal desires, definitely the desires will be fulfilled. But, one cannot obtain Mukthi and will attain the cycle of birth and death. No doubt, happiness is obtained by Agnihōthra but Mukthi is obtained only if done without any personal desires in mind.
Illusion filled knowledge is called Avidya. Those who immerse in such Avidya consider themselves to be scholars and fall in the birth and death cycle continuously and suffer immense pains. Ill-witted people fall into such illusions for worldly happiness just like a blind person following another blind fellow. A blind fellow following another blind will not get the right path and instead fall into a pit.
Rāga (liking) and Dwesha (disliking) are the reason for a person’s behavior. Instigated by Rāga people do good Karmas and attain happiness. Therefore Rāga is the reason for bonding. According to Angirasa, Rāga is due to Avidya and therefore a person running for worldly pleasures does not obtain Mukthi.
Those who think worldly pleasures are the ultimate and do not know about Mukthi, will enjoy these worldly pleasures in this painful life and complete the good karmas and get lower lives in their next birth.
Those scholars, who are not bent towards worldly pleasures, leave the worldly attachments and live a solitary life and eat after begging. They bear the Dwandwas (cold and heat, happiness and pain, praise and insult etc., are called Dwandwas) and do the Vēdic Karmas without any desires in mind. These scholars become depleted of impurities and at the end of their life due to their Yoga practice, pass through the Sushumnānādi (a particular nerve in the head of the body) and acquire salvation.
The person who read Vēdas and who wants to know about Brahma is called a Brahmin. Such a person will realize the results pleasures and pains of Karma. He will realize that Brahma cannot be obtained due to Karmas. So he becomes determined and approaches a Maharshi with a lamp in the hand and requests him to preach about Brahma. [A lamp in the hand indicates obedience and service orientation.].
The Maharshi, who has won over the senses and renounced the worldly pleasures, will be able to preach the Brahma Vidya ‘as it is’ to the worthy student.

Second Mundaka

Section-1

Just like equal sized sparks come out from fire, similarly from this Prakrithi all materials are produced and all materials disappear back into Prakrithi during Prallaya.
Paramāthma is definitely Divya (divine), Amōrthāh (form less), Purushah (Fill everything), Bāhyābhyantharaha (all pervading inside and outside of everything), Ajah (never takes birth), Aprānnaha (does not have Prānna), Amanāh (does not imagine), Shubhrah (Pure), different from Prakrithi and minutest of all.
Because of Paramāthma Prānnam (life), Mannassu (mind), Sarvēndriyānni (all senses), Ākāsham (invisible space), Vāyu (air/gaseous substance), Jyōthi (Agni/Sun rays/Vidyuth/Electricity/Fire), Āpah (Jal/water/liquid substance) and all supporting Earth are created.
Paramāthma fills this Universe and if his structure is imagined as a human body and compared, then the brilliance is Head, Moon and Sun are Eyes, Directions are Ears, Vēdās are Voice, Air is Prānna, all mobile and immobile materials are Heart and Feet are Earth.
Paramāthma created the Agni (Fire) but Sūrya is the fuel for Agni. Because of Chandra (Moon) Clouds rain onto Earth and Ōshadhi (herbs and food) are produced. Pumān (Man) puts his semen in Yoshithāyām (Woman) and people are born. In this manner Paramāthma created the world.
Due to Paramāthma where Surya and Chandra are shining, there the following were born. Ruk (Mantrās pertaining to Ruk), Sāma (Mantrās pertaining to Sāma), Yajus (Mantrās pertaining to Sāma), Diksha (dedication in penance), Yagyas, Krathavaha (Rituals), Dakshinna (Donation), Samvathsara (Time), Yajamān (Person donating for Yagyas), and Lōkas (all planets, stars etc.,).
Due to Paramāthma different Dēvathās (all divine materials), Achievers, Humans, Animals, Birds, Prānna (life sustaining air) and Apāna (Gas responsible for excretion), Grains, Rituals, Shraddha (Dedication), Sathyam (Truth speaking), Brahmacharyam (Not involving in Adulteration and having control over sexual organs), and Āgya (Order) were created.
Seven Senses (Two Eyes, Two Ears, Two Nostrils, One Mouth) which acquire all information from outside the body with Seven rays in them to acquire Seven different aspects and with Seven different materialistic knowledge are created by God. These Senses are attached to Mind (inner Sense) during deep sleep and to Prānna during awaken state.
All Oceans, Rivers, Mountains, Herbs, and Juices were created and with Pancha Bhūthās, all living bodies are made and in such bodies souls are placed by the God.
Dear Shounaka, Work, Knowledge, Superior and indestructible Vēdas, and the entire visible Universe are present in the all pervading God. Whoever realizes this fact, he/she will remove the illusion gland or Avidya from the mind in this birth only.

Section-2

The one that announces itself, the one that is closest to all, the one which can be known only by Buddhi, the one that is famous and Greatest, the one that cannot be realized by ordinary people, the one that is best of the best, the one which is to be sought, the one which is present in the Buddhi of a Yogi, and the one in which this mobile and immobile Universe is present is none other than Brahmam or God.
The one that is radiant, the one that is minutest, and the one in which all worlds and lives exist is nothing but Brahmam. It is indestructible, it is the reason for everything, it is the Voice and Mannassu, it is the truth, and it is the one that should be sought by the mind.
As prescribed in Upanishads, find a bow like instrument and in that bow place meditation as arrow and release it towards the target. Keeping Brahma in mind reach the indestructible Brahmam.
‘AUM’ is definitely the bow and Yogi (due to meditation) should become the arrow and reach the Brahmam. In this manner without any disturbances one should reach Brahmam.
Dyulōkam (Region in which Sun, Stars and other radian bodies are placed), Prithvi (Planets and satellites), Anthariksham (Space between Earth and Sun), All lives in the Universe and Manassu get support from Brahmam just like beads are supported by the string. All these glow because of Brahmam and one should use this Brahmam as bridge to cross the river of death and birth cycle.
Just like spokes connected to the wheel of a vehicle, all nerves in the body are connected to the brain. In this brain God is known with the help of knowledge, Upāsana (keeping close to God) and Dhyāna (Meditation). One should do Dhyāna with repeating the sound ‘AUM’ meaningfully or realizing the meaning of the word ‘AUM’. The meaning of ‘AUM’ is knowledge and dedication is Upāsana.
Soul or Jēva stays in the brain and accesses the food dependent body with the help of Manassu or mind. This Soul or Jēva with the help of knowledge and dedication meditates on the blissful God who is famous throughout the Earth, and acquire the all known and all pervading Paramāthma in the BrahmaPuram (It is the point from which a Yogi’s soul exits the body).
When the Yogi perceives God in the BrahmaPuram, all his Avidya and doubts will be gone and all his karmas decline.
Yogis after losing Avidya perceive the Brahmam who is the minutest, the Greatest, the purest, and the light for all the lights or shines objects like Sun and Stars in the Universe.
Neither the Sun nor the Stars nor the Moon nor the Lightning can illuminate the God. Then what can this Agni do? All the light giving objects are shining due to the brilliance of Paramāthma.
For a Yogi, in his meditation, the Brahmam appears in front, back, up and down and around him and in the entire Universe he will see Brahmam only and nothing else.

Third Mundaka

Section-1

Two birds of equal fame and which never separate are sitting on a tree. One eats the sweet fruit of the tree and the other just watches. [Here one bird is Jēva and the other is Paramāthma. The tree is Prakrithi and the bird which eats the fruit is Jēva and the bird which watches is Paramāthma. Jēva or soul enjoys nature and Paramāthma is the witness for all that is happening.].
Jēva is always involved in Rāga and Dwēsham and is limited in the body. Due to his Avidya, he is always attached to the rope of sufferings and does not get rid of it. When a person sees and learns from Yogis about God, then he/she gets relieve from these sufferings.
When a person realizes about the author of Vēdas, King of the Universe, self radiating object and omnipresent God, then that scholar will be relieved of liking and disliking of the worldly pleasures and attains the wonderful peace.
When a scholar who is striving to become a Yogi, realizes that Paramāthma is shining with every soul and is the witness for our deeds and is the reason and life of lives, then he/she becomes silent and does not waste time and activity for anything else. This Yogi will be enjoying bliss within himself/herself. Such a Yogi becomes famous among the Scholars.
When the characteristics of liking and disliking are lost in a Yogi, then he/she is enlightened with the radiance of God and his brain is filled with knowledge and entire Avidya is lost. This situation for a Yogi comes only after practicing of speaking truth, bearing the Dwandwas, regularly meditating on God and with Brahmacharyam.
The one does not change with time and place is called Truth and that is God and is the ultimate limit of truth. There is no Truth beyond this. Untruth makes one to suffer and Truth gives joy. That is why scholars and Rishis stick to truth and never speak what is not Truth. Therefore Truth is one of the best methods of obtaining salvation.
Brahmam is the Greatest of all and is minute than the minutest. It is self radiant and cannot be imagined and sketched by Manassu or mind. It is nearer than the nearest and farther than the farthest. It can only be obtained inside Buddhi and with the help of Meditation.
Paramāthma cannot be seen eyes or called with voice or with any sense for that sake. Paramāthma or God or Brahmam cannot be obtained by any karma good or bad that we do. Paramāthma can only be perceived by purifying the mind and meditating within Buddhi.
One can get salvation only when the soul is within the body that is made of Pancha Prānna (Prānna, Apāna, Vyāna, Udāna, and Samāna), Indriyās (Senses) with Prānna Shakthi, and Anthahkarannam (mind) that is purified. In the purified state a Yogi will obtain God within the Buddhi.
The Yogi, who by following Yama Niyamās got Samādhi state, can get all the joy in the Universe. There is no desire that cannot be fulfilled for such a Yogi. In order to achieve this one should learn the art of Yoga from a Brahma Gyāni by rendering service to such purified souls.

Section-2

The Yogi who does Upāsana to the Brahmam in which this entire Universe is present, which is purely Brilliance, and which is the support to everything will definitely achieve this Brahmam in his/her purified Buddhi. The above Yogi by leaving all the worldly pleasures and meditating on God will surely be beyond the birth and death cycle.
If a person meditates with his/her mind thinking about worldly pleasures, will definitely because of the worldly desires take birth again after the death. But the Yogi whose mind is purified will have depleted of worldly thoughts.
Paramāthma cannot be obtained just by reading books or by teaching or by intelligence or by listening more or reading Shāstras. Only by seeking God in previously said methods one can achieve Him.
One cannot attain salvation by enjoying worldly pleasures. One has to strictly follow Brahmacharya and Āshrama Dharma and seek God according to previously said methods.
The Yogi and Scholars who followed Āshrama Dharma and renounced the worldly pleasures will obtain the omnipresent Brahmam in their Meditation.
By practicing Āshrama Dharma according to Vēdas, by controlling Indriyās, by renouncing worldly pleasures and by meditating with purified mind, a Yogi will be given salvation for a period of Parānthakāla (about 31,104 x 10¹⁰ years) and again re-enter this Universe by taking birth.
When a Yogi gets salvation, all the 15 parts (Prānna, Shraddha, Prithvi, Jal, Agni, Vāyu, Ākāsham, Indriyās, Annam, Vēryam, Thappassu, Mantra, Karma, Lōkam and Nāmam) which were with his soul will unite with their respective matter. So Jēva or soul will be detached from these and become free or what we call as salvation. Jēva is now attached only with God.
Just like all rivers entering the ocean lose their individual identity, similarly all those who got salvation lose their body entities and enter the Paramāthma.
One, who knows this Brahmam will be relieved of sufferings, will be detached from sins, will be released from worldly memories and will become Brahmam itself. Only Brahma Gyānis will be born in the family of a Yogi who got salvation or Mukthi.
This Brahma Vidya is dictated by Rig Vēda. This Brahma Vidya will be taught to those only who perfectly followed the Vēdic Dharma and did the duties accordingly. Also it can be taught to a person who strictly followed Brahmacharya.
According to Rishi Angirasa, only the person who strictly followed or follows Brahmacharya will be able to learn and achieve this Brahma Vidya. Namaskāra to all the great Rishis and Namaskāra to all the great Rishis.

Māndūkya Upanishad

This Upanishad is from Māndūkya branch of Atharva Vēda written by Rishi Māndūkya. This is smallest among all Upanishads. Only twelve slōkās are present in this Upanishad.

The all pervading, indestructible, and immobile or single entity matter is called ‘AUM’ and is perceived only by Yogis. The Universe which is known by its three states of time past, present and future is nothing but ‘AUM’ and also this ‘AUM’ is not bound by the time and is beyond the control of time and space. Rather this Universe with its time and space is controlled by ‘AUM’.
‘AUM’ is the greatest and biggest of all and is all pervading. Yogis realize this omnipresent ‘AUM’ during Samādhi and popularly describe in four parts (Here parts doesn’t mean God can be divided. God is indivisible and indestructible. It is the description which is divided into four parts.)
When God or ‘AUM’ creates this Universe and rules over it or protects it, the state is called his awaken state. During this state it appears as if though He is exhibiting His outer skills. During this stage he appears to have a structure with 7 Angas (parts which can be describes as the 7 worlds viz., Prithvi, Jal, Agni, Vāyu, Anthariksham, Sūrya and Chandra) and 19 facial features (viz., Pancha (5) Thanmātrās which are Pancha Bhūthā’s minute parts. Eyes, ears, nose, tongue, skin, hands, legs, excretory system, reproductive system, and voice are called 10 Indriyās or senses. Manassu (mind), Budhi (knowledge), Chittam (memory) and Ahankāra are four other features which make totally 19 features. Human body is made of these 19 features. In this slōka it is described as if though God is like a human structure with the 7 worlds as His body parts and 19 features as His face. In Vēdas this structure is described as Virāt.). In this slōka He is described as Vyswānara.
This ‘AUM’ or God with his 7 Angas and 19 facial features can be described with a second part called Swapna or Dreaming state. During this state, He exhibits as a Yogi with pure knowledge or with inner knowledge and protects all those Yogis and scholars who know the difference between Prakrithi and Purusha. (When we say God protects a Yogi or a scholar, we should understand not only protection from calamities or bad people or bad circumstances etc., but also or mainly from birth and death cycle.). In this slōka God is described as Tyjasam (Brilliance/light/heat) and this is His second part. Why is this part described as Swapna? Because during Swapna state all of us are not awaken or in deep sleep. We work with our memory or inner skills during dreaming. So the author described the second part of God as equivalent to Swapna.
Deep sleep in which there are no dreams and no desires no thought process exists, such a state is called Sushupthi. AUM or God in this third part is described as being in Sushupthi and in this state every activity is withdrawn from the Universe and AUM exists in a state of ultimate knowledge. This part of AUM, which does not have even a tiniest amount of displeasure, and which has eternal joy, and which is all bliss, and which is ever awakened is called Pragya (Always knowing all matter ‘as it is’ is called Pragya) in this third part.
The above described ‘AUM’ is the king of the entire mobile and immobile Universe. He is the one who knows past, present and futuristic objects and pervades all of them. He is the basic cause of everything in this Universe and is reason for the production and destruction of everything in this Universe. [In this slōka we should note that God is present in all objects which are past, present and future. We should note that it is said God “IS PRESENT” in futuristic objects NOT Will be Present!!!. Also it is said that God “IS PRESENT” in past objects NOT Was Present!!!. Wow that means God is not bound by time. For God everything is present. There is neither Past nor Future for God].
Brahmam cannot be just be regarded with words such as Anthah (inner) Pragya, Bahih (outer) Pragya, Ubaya (both) Pragya, Pragyana Ghana (great), Pragya or Apragya (Without Pragya). Because Brahmam is Adrushtam (invisible), Avyavahāram (cannot be said with words), Aghrāhyam (inaccessible), Alakshanam (doesn’t have a property that can be sensed with our senses), Achintyam (is not caught by thought process), Avyapadesam (not having any sign), Ēkātma Pratyayasaram (omnipresent or all pervading), Prapanchōpashamam (Final resting place for the entire Universe), Shāntham ( does not contain any calamities in it), Shivam (auspicious) and Advytham (Not having any equivalent or more than itself) and is forth part of description. This is Āthma and is the only one thing that everyone and with special efforts should know about.
All the parts that were described in the above slōkās are the parts of ‘AUM’ and are called Māthrās and these Māthrās are Akāra (A), Ukāra (U) and Makāra (M) respectively.
Vyswānara (who sets up the creation system and makes everyone and everything to perform their respective function) the creator of the Universe as referred in the first part of the four parts is the meaning of Akāra Māthra in ‘AUM’. Because, Ādi (First) means beginning and Akāra is the beginning of the alphabets and creation is the beginning of spreading of the Universe. The Yogi, who realizes this will fulfill all his desires and will become the first person. [Here first person means someone who is recognized as the top most among all in the Universe].
Thyjjasam (Self radiant or God) is given by Ukāra, the second Māthra of ‘AUM’. Thyjjasam is referred by the second part of ‘AUM’, which is the Swapna state. Since Ukāra in ‘AUM’ is connecting or binding Akāra and Makāra, it is the prominent among the three Māthrās. A person who realizes this fact will increase knowledgeable population and his/her family in futuristic generations will have children only as Brahma Gyanis.
God is referred as Pragyana in the third part of ‘AUM’. Since Makāra is the third Māthra of ‘AUM’, Pragyana is the meaning of Makāra in ‘AUM’. Since Makāra in ‘AUM’ completes the ‘AUM-kara’, the Yogi who realizes this will know the God completely and gets separated from the body and gets salvation or Mōksham or Mukthi.
The fourth part of ‘AUM’ is not having any Māthra of ‘AUM’. This is the one a Yogi is in search of. It is nothing but Mukthi. In Mukthi there is no creation, existence or destruction. This is the Advytham and Āthma. The Yogi who realizes Āthma as described above will attain the fourth part or Mukthi.

Itharēya Upanishad

First Chapter –Section One

Summary of first shloka: Before creation of the universe Prakrithi and Paramāthma were present and appeared to have no difference between them. There is no other object or material present before creation. That is, before creation the state of the universe can be called as Prallaya and in that state the universe was in its fundamental form called Prakrithi. Prakrithi and Paramāthma were indistinguishable during that period. That is to say that there was no other object to distinguish between them. It means during Prallaya no one is alive to identify these two separately. We can say that after creation we can distinguish between Prakrithi and Paramāthma. Conclusion is that Paramāthma and Prakrithi are two definite different materials. Creation means turning fundamental Prakrithi to the present visible state but not to produce something out of nothing.
Summary of second shloka: God mainly created four worlds viz., (a) Ambhah, (b) Marīchi, (c) Mara and (d) Āpas. All the self radiating objects like Sun and Stars are called as Ambhah and Dyuo is the supporting place for Ambhah. The rays coming from all these objects are called Marīchi and are present in the space called Anthariksham (Interstitial space). Mara means death. The world in which life has death is called earth. So mortal people live on earth. Water is called Āpas and it spreads everywhere in the earth.
Summary of third shloka: Now the creation of the rulers of the world has begun after creating the four worlds. From water Virāt Purusha was created. The entire accessible universe is regarded as Virāt Purusha. Virāt means that which is having different forms.
Summary of fourth shloka: God agitated (knowledgeable process) the Virāt Purusha. With this agitation sound was produced. From that sound heat was produced. Then the life sustaining Prānna was produced. From this Prānna, Vāyu was produced. Then the sense of visibility called Netrēndriya or Chakshu was produced. From this Chakshu, Āditya was produced. Then the sense of audibility called Sravanēndriya or Shrothram was produced. From this Shrothram directions were produced. Then sense of touch, skin was produced. From this skin, hair was produced. From this hair medicine and food were produced. From the heart of Virāt Purusha, Mannassu or mind was produced. And from this mind Chandra was produced. From the naval of Virāt Purusha, Apāna (Excretory system) was produced. From this Apāna death was produced. After that genital organs were produced. From this semen was produced. From the semen water was produced.

Section-2

All the materials that were produced by God became active in the Universe. These materials made the Virāt Purusha hungry and thirsty. These materials requested God to give them a house in which they can stay and have their food. [We have to understand that these materials are lifeless and cannot speak are ask. This is the way of writing in those days. So the author had chosen to personify the materials and give us the knowledge. Also we should understand that food for Agni is materials like wood etc,. Similarly for Jal, Agni is the food.].
For these materials cows were given as house. These materials felt these are insufficient. Then horses were given as house for these materials to stay and have their food. These materials still were not satisfied and felt it insufficient.
Then human body was given for these materials as their house. Then all the materials felt happy and expressed their willingness to stay in the human body. These felt that the human body was built very well and it definitely makes a good home for them. Then God ordered these materials to stay in the places where they fit.
Agni became voice and entered into the face. Vāyu became Prānna (life) and entered into the nose. Āditya became vision and entered into the eyes. Dikk has become sound and entered into the ears. Ōshadi and Vanaspathi became hair and entered into the skin. Chandra became Manassu and entered into the heart. Mruthyu became Apāna and entered into the naval. Jal became semen and entered the genital organs.
Hunger and Thirst requested God to give them their place. Then God gave them place in those materials and gave hunger and thirst share along with those materials. Therefore when Yagna is performed hunger and thirst have equal share along with the materials.

Section-3

Then God wanted to created materials for the worlds and the rulers of the worlds.
Then God agitated the Jal and produced food.
Then the human body tried to take food with the voice. But the food moved away from it. If voice could take food, on speaking of food a human should be satisfied.
Then the human body tried to take food with the Prānna. But the food moved away from it. If Prānna could take food, on smelling the food a human should be satisfied.
Then human tried to take food with eyes and failed otherwise on seeing the food he should be satisfied.
Then human tried to take food with ears and failed otherwise on hearing about food he should be satisfied.
Then human tried to take food with the skin and failed otherwise on touching the food he should be satisfied.
Then human tried to take food with Manassu and failed otherwise on thinking about food he should be satisfied.
Then human tried to take food with genital organs and failed otherwise on rejecting food he should be satisfied.
Then human tried to take food with Apāna through mouth and succeeded. Therefore as long as Apāna Vāyu works well in the body, it has longer life.
Jēvāthma wanted to enter the body. Without Jēvāthma why the eye wants to see? Why the ears want to listen? Why the noses want to smell? Why the mouth wants to speak? Why the skin wants to touch? Why Apāna wants to take food? Why the genital organs want to give out semen? If these want to do themselves who am I? Thinking this way the Jēvāthma wants to enter the body. There are two paths to enter the body. One from the top and one from the bottom.
Then the Jēvāthma choose to enter through the top hole called Brahma hole. This door has become famous as Nāndanam because a Yogi sends Jēvāthma from this hole at the time of death for attaining salvation. There are three places where this Jēvāthma stays in the body.[ Some people call it Mātru, Pitru and Nija. Some people say that the body is divided into three parts. If Jēvāthma stays at the bottom then he will do bad Karmas and if he stays in the middle he will do good and bad mixed Karmas. And if he stays at the top he will do good Karmas. Some people say that the three places are eyes, throat and heart. When awaken he will be in eyes, while in dreams he will be in throat and while in deep sleep called as Shushupthi he will be in the heart.]
This Jēvāthma after entering the body does everything according to the things he experiences. He will not be able to realize Paramāthma until either by the grace of God or by the Scholars preaching. After realizing Paramāthma, he does not wonder anything that is seen by him in the Universe.
After seeing Paramāthma through his Buddhi, scholars say “Idandram” means I saw it. But many scholars say “Indram” instead of “Idandram”. The word “Idandram” indicates direct vision. Since we cannot see Paramāthma directly, scholars refer it as “Indram”.

Chapter-2

Section-4

Jēvāthma first enters the semen of the male. This semen is the summary of all the parts of the body of the father. Therefore the male becomes pregnant first. When this semen enters the female (mother) and later on it takes birth as a human body. Entering the womb of the mother is considered as first birth of the Jēvāthma.
When the semen enters the female it becomes part of her body and does not give her pain. Then the female starts protecting it as part of her body.
When the female gives birth to the child, the father will perform the basic rituals and develops the child. The development of the child is considered as the development of the father himself. Like this everyone in the world becomes attached to their children and this birth is considered as the second birth to Jēvāthma.
The newly born child becomes the representative of his father’s good deeds. The child’s father does everything he could do in this world and dies in his old age. This child after growing becomes a father to his child. This new child birth becomes the third birth of the Jēvāthma.
In Vēdas it is given like this. “It is surprising that the fetus in the womb knows the fundamental materials (like Agni etc.,) of this world and all the births it took previously. Also it realized that a number of metallic bodies protected it. Afterwards due to the nature of coming out of the body it realized that it came out of the body quickly”. This description was given by Vāmadēva Maharshi when he was in the womb.
Knowing like this Vāmadēva Maharshi left this body. Leaving this body through Brahma hole, fulfilled all his desires by getting salvation.

Chapter-3

Section-5

Who is the one that is to be meditated? Is it Jēvāthma or Paramāthma? Due to whom we are able to see the world? Due to whom we are able to listen? Due to whom we are able to taste the food? Due to whom we are able to feel the touch? Due to whom we are able to we are able to smell? Due to whom we are able to speak?
This heart and the mind work due to Jēvāthma. Knowing something well and able to follow the instructions, specialized knowledge, capable knowledge, not forgetting the things that were seen and heard, vision, ability to bear, ability to think, independence in getting the materials that are known, sharpness in thinking, remembrance, determination, knowing as it is, ability to live, eagerness, desire to control are the characters of Jēvāthma. But these become capable only because of Paramāthma.
Brahmins, Khsatriyas, Vysyas, Senses, Pancha Bhūthās, bodies of the insects, life that comes out of eggs, life that comes out of wombs, life that comes out of sweat, life that comes out of breaking the earth (plants), horses, cows, men, elephants, all the animals, birds, immobile things etc., all of these are under the leadership of the Paramāthma and have Paramāthma as the foundation. Therefore Paramāthma is the ultimate and the greatest.
This Jēvāthma, due to the grace of Paramāthma after leaving the body will get salvation and will be free from the cycle of birth and death.

Thythirīya Upanishad

Sikshāvalli

Section-1

First shlōka is prayer done by the teacher and student before starting the daily lessons. Hey God! Let the Mitra (Prānna) give us pleasure. Let Varunna (Apāna) give us pleasure. Let the eyes (Aryama) give us pleasure. Let Indra (shoulders) give us strength. Let the voice, Buddhi and head of education (Bruhaspathi) give us good results. Let Urukrama (part which moves the legs and feet) and Vishnu (all pervading God) give us good results. We salute the Brahma (who is the greatest of all), and we salute the Vāyu (God) who is the almighty. O God! You are the only greatest object in the Universe and I declare you as the Brahma and with the help of Shāstras I understand you as Brahma. O God! With my Mind, Voice and Actions I accept you as Brahma. Let these statements protect me and the person who preach these. Let these statements protect me and my teacher. O God! Let the Ādhyāthmika, Ādhibouthika and Ādhidivika pains subside for all of us.

Section-2

The teacher explains to the students about Siksha. Varnās (alphabets), Swarās (Udātham, Anudātham and Swaritham) Māthrās (Hrasva {Short}, Dērgha {Long} and Plutha {half}), Balam (The strength to attempt spell the words), Sāma (Spelling the words with peace) and Santhāna (Relation between previous and later words) come under Siksha Chapter. [Siksha is of two type’s viz. Shabda (Varnās, Swarās, Māthrās, Balam, Sāma and Santhāna) Siksha and Artha (Explanation of the properties, Karmas and character of Shabda Siksha) Siksha.]

Section-3

Let both (Teacher and Student) of us get the Yshah (fame) due to this education. Let both of us get the Brahmavarchassu (Thejjass or brilliance in the body) due to good deeds we do. The knowledge of the different entities which are mixed together and appear as one is explained under five different headings. Those are respectively Adhilōkam, Adhijyothisham, Adhividyam, Adhiprajam and Adhyāthmam. These are the famous Mahā Samhithās (Sandhi = Joint). [According to the author “due to inter attraction relation of these five Samhithās, the Universe is created and sustained. Due to this education humans get the true knowledge and this is the only Vidya one should acquire”. Those which are mixed and appear as one are called as Samhithās. To know them separately is important and this knowledge is called Thathvam. Because of this Thathvam one gets maximum pleasure and it is the first part of the Siksha.

Pruthvi (Earth like planets) is Pūrva Rūpam (former part), Dyuoh (Part of the Universe in which Sun and Stars are placed) is Uthhara Rūpam (latter part) and Ākāsham (Interstellar space) is the Sandhi (connection) between them. Vāyu (Air or gaseous particles) is the Sandānam (connector). This is called Adhilōkam.
Agni (Fire) is Pūrva Rūpam (Former part), Āditya (Sun) is Uthhara Rūpam (latter part) and Āpah (Jal or water) is Sandhi (connection) between them. Vidyuth (electricity) is the Sandānam (connector). This is called Adhijyothisham.
Āchārya (Teacher) is Pūrva Rūpam (Former part), Anthēva (student) is Uthhara Rūpam (latter part) and Vidya (education) is Sandhi (connection). Pravachanam (teachings) is Sandānam (connector). This is called Adhividyam. Mātha (mother) is Pūrva Rūpam (former part), Pitha (father) is Uthhara Rūpam (latter part) and Praja (children) is the Sandhi (connection) between them. Prajananam (the cause of begetting children) is Sandānam (connector). This is called Adhiprajam.
Adharā hanuha (lower jaw) is Pūrva Rūpam (former part), Uthhara hanuha (upper jaw) is Uthhara Rūpam (latter part) and Vāk (voice) is Sandhi (connection). Jihva (tongue) is Sandānam. This is called Adhyāthmam. These are the Mahā Samhithās. The person who learns these Mahā Samhithās and gets benefit from them will lead a happy life with children, cattle, Brahmavarchassu, food and comforts. [Given below is a table of the summary.]

Samhithās	Pūrva Rūpam	Uthhara Rūpam	Sandhi	Sandhānam
Adhilōkam	Pruthvi	Dyuo	Ākāsham	Vāyu
Adhijyothisham	Agni	Surya	Jal	Vidyuth
Adhividyam	Āchārya	Anthēva (student)	Vidya	Pravachanam
Adhiprajam	Mātha	Pitha	Praja	Prajananam
Adhyāthmam	Adharā hanuha	Uthhara hanuha	Vāk	Jihva

Section-4

A student should pray God in this manner, “I pray to the one who is the most blissful and all pervading. I pray to the one who is greater than Vēdas and greater than salvation. I pray the one who is the protector of our food and who strengthens me with focused Buddhi. Let the God give me the Buddhi to retain Vēdas just like other scholars. Let my body become the best. Let my tongue speak gentle and sweet words. Let my ears hear the Shāstras and good advices. O God! You are the one who gave us Vēdas and have eternal and infinite knowledge. Please protect my studies and memory. Let my fame spread in all directions and let me get the best comforts along with wealth and cattle”.
“Let become rich with cattle and wealth. Let Brahmachari’s (pious students who have control of their senses) from all directions reach me for education. Let peaceful people approach me for learning Shāstras. Let me be counted in the famous scholars list. Let me become the best and wealthy. Since you are the form of knowledge I would like to enter you and keep you in my Buddhi. Please let me become pious and as water flows downwards and months enter the year, let the students reach me from all directions. Please show me your original form. Please radiate me with knowledge and be visible to my Buddhi”.

Section-5

Bhū, Bhuvaha, Swaha or Suvaha are called Vyāhruthayaha (Vyāharanna means tale and each one of these have several meanings). The fourth Vyāhruthi is Mahah and is thoroughly understood by Mahāchamasya (name of a Rishi). Mahah means Brahma. This Brahma is all pervading and is the support to everything in this Universe. All other Dēvathās are the parts of this Brahma. Bhū means Pruthvi, Bhuvaha means Anthariksham and Swaha or Suvaha means Dyuo or the world where Sun and Stars are placed.
Mahah means Ādithya or Sun and because of Ādithya all other worlds (Pruthvi like planets) are stabilized and existing. Bhū means Agni (Fire), Bhuvaha means Vāyu and Suvaha means Ādithya. Mahah means Chandra (moon) and due to Chandra all stars shine in the night. Bhū means Ṙuk (Ruk or Mantras from Vēdas which are categorized as Ruk), Bhuvaha means Sāma (Mantras from Vēdas which are categorized as Sāma) and Suvaha means Yajus (Mantras from Vēdas which are categorized as Yajus).
Mahah means Adharva Vēda and because of Adharva Vēda all other Vēdas importance is brought about. Bhū means Prānna (Vāyu or air which is necessary for life sustaining and is spread between the tip of the nose and heart in the chest), Bhuvaha means Apāna (Vāyu or air which is spread between naval and feet and is necessary for excretion and semen) and Suvaha means Vyāna (Vāyu or air which is necessary for digestion and is spread between the heart and naval). Mahah means Annam (Which can be eaten) and because of Annam all lives progress. Each of these Vyāhruthis has four meanings. Whoever knows these will know Brahmam and all scholars respect him. [Below a table of summary is given.]

Bhū	Pruthvi	Agni	Ruk	Prānna
Bhuvaha	Anthariksham	Vāyu	Sāma	Apāna
Suvaha	Dyuo	Ādithya	Yajus	Vyāna
Mahah	Ādithya	Chandra	Brahma	Annam

Section-6

In this section way to Upāsana is given. In the center of the heart there is Anthariksham. In that Jēvāthma is present along with Manassu. Jēvāthma is full of light and is immortal. Inside the head between the two half parts there is a hanging portion visible when mouth is opened. Along this part a nerve goes up to the peak of the head where the root of the hair is present. This nerve is called Sushumna and is the path through which the Jēvāthma passes to achieve salvation. This Jēvāthma after passing through this passage will either be in Bhū (Agni) or be in Bhuvaha (Vāyu) or be in Suvaha (Ādithya) or be in Mahah (Brahma) and enjoy the bliss of salvation.
Jēvāthma will enjoy the bliss along with Paramāthma and move in these worlds without any resistance or obstruction. Jēvāthma will achieve Swārājyam (enjoys without the help of physical senses). Before getting salvation Jēvāthma was the owner of the senses viz. Vāk, Shrōthram, Chakshu and Vignyana and other senses will become owner of the Manassu. This all happens because of Upāsana. Therefore the teacher or guru preaches his disciples to do Upāsana of that thing which has Ākāsham as body and that thing which puts the Prānna in the body and that thing which makes Jēvāthma to enjoy the bliss with pure mind and that thing which is abode of peace and that thing which has no end or beginning.

Section-7

Pruthvi (planets), Anthariksham (The place where Vāyu, planets, and stars are dwelling), Dyuo (Place where Sun shines), Disha (The four directions) and Anthara Disha (Inner directions) are collectively called as Lōka (worldly) Panchakam (five). Agni (fire), Vāyu (air), Ādithya (Sun), Chandra (moon) and Nakshatrānni (Stars) are collectively called as Jyothi (light) Panchakam (five). Āpah (Jal or water), Ōshadhi (Medicinal plants), Vanaspathi (eatables like grains, rice, wheat etc.,), Ākāsham (Vacuum) and Āthma are collectively called as Bhūtha Panchakam. Lōka Panchakam, Jyothi Panchakam and Bhūtha Panchakam are collectively called as Adhibhūtham. Prānna (Vāyu or air which is required for life and is present between nose and heart), Vyāna (Vāyu or air which is required for digestion and distribution of food particles and is present between heart and naval, Apāna (Vāyu or air which is required for excretion and semen and is present between naval and feet), Udāna (Vāyu or air which is required for upper head activity and salvation and is present between nose and tip of head) and Samāna (Vāyu or air which is required for purification of the entire body and is present in the entire body) are called Pancha Prānnās. Chakshu (eyes), Shrothram (ears), Manah (mind), Vāk (voice and also connected to tongue for taste) and Thvak (skin and is also connected with nose for smell) are called as Indriya (senses) Panchakam (five). Charma (skin), Māmsam (human muscle and proteins), Snāyu (nervous system), Asthi (bones) and Majja (remaining material in the body) are called Dhathu Panchakam. Prānna Panchakam, Indriya Panchakam and Dhathu Panchakam are collectively called as Adhyāthmam. According to the author of this Upanishad all these are definitely made of the number five. All these Panchakās are useful to one another and Universe is lively with these Panchakās.

Section-8

“Aum” is the name of Brahmam. When “Aum” is uttered we should take the Brahmam only into its meaning. Because of the “Aum” the entire Universe is spread. This “Aum” is the name and object called Brahma and it is the imitation of Brahma. If anyone is asked to advice about Brahma one would do it by pronouncing “Aum”. Lovers of Sāma Gāna (song) will have first uttered “Aum” and then only start the song. Scholars when they start teaching any Shāstra they will do so with uttering “Aum”. When the Purōhith (who performs Yagnya) starts the Yagnya he will start with “Aum” and also requests the Yajamān (owner of the Yagnya performance) to start saying the mantras with “Aum”. Even the head of the Yagnya called as Brahma starts the Yagnya with “Aum”. Every Āchārya will start the lessons with “Aum”. To know Vēdas or Paramāthma every student starts with “Aum”. A Yōgi does his meditation on “Aum” and achieves salvation. In meditation one should produce the sound (in the mind) “Aum” and analyze its meaning in the mind.

Section-9

For achieving salvation one should daily follow Rrutham (anything that is told according to Vēdas), should study and preach Vēdas, should talk according to what is given in Vēdas, should to speak truth (that which is present in the mind), should do penance (bearing pain and pleasure equally) while doing dharma, and keep senses (eyes, ears, nose, mouth or tongue, skin and mind) in complete control and should not do dirty or bad works with them. Should perform kindling of the five fires (Panchāgni viz., Ghārhapatya, Āvahaniya, Āvastya, Sambhagni and Dakshināgni) and do the duties according to Brahmacharyāshrama, perform Dēvayagna, Athidhi yagna, lead and attend Vēdic ceremonies such as marriage, Upanayana etc., lead a proper married life and give birth to children and perform their marriage in due time and should be able to do duties towards grand children as well. According to Rishi Rathithara “in all works one should speak the truth for getting salvation”. According to Rishi Pourushisti “Penance is the only true duty for a human in order to achieve salvation”. According to Mudgala’s son Rishi Nāka “One should do Swādhyāya for salvation”. In essence, “Learning from Vēdas, practicing them in daily life and preaching is called Penance”.

Section-10

According to Rajarshi Trisanku, “We scholars should maintain the regularly tree like changing world by knowing Dharma and Adharma. By practicing Vēdas our righteous path will keep our fame like the peak of the mountain. Let us all do hard work and achieve riches and food. Let us drink the nectar of salvation and be glorious. Let us bring prosperity and health to one and all. Our bodies and mind will be purified by following Vēdas. Our memory will be without loss and our buddhi will flourish by doing according to Vēdas”.

Section-11

After completion of education the student should earn the things required by the teacher and give them to him. After paying Dakshinna to the teacher, the student should find a suitable bride or bridegroom (as the case may be) and get married. After marriage one should lead a life by practicing Dharma and speaking the truth. One should maintain health and earn wealth by righteous means as prescribed by Vēdas. Daily one should learn, practice and preach Vēdas without fail.
After completion of education and paying the Dakshinna, the teacher gives his/her last teachings as follows. “Always respect and do service to Pitaras (Parents, teachers and scholars), consider parents, teachers and Athidhi as Dēvathās and follow their righteous path. Never follow our wrong deeds and follow only those deeds which are according to Vēdas”.
“When you find better scholars than us give them proper salutations and respect them. Give them charity/gifts according to your status. You may give them with interest or without interest, but do give them charity/gifts. Give your charity with humbleness and not with pride. Give charity which is deemed fit and not which becomes a waste”.
“If you get doubt in any decision making regarding Dharma or Adharma, you must seek the advice of scholars who practice Dharma or persons who are kind and practice Dharma or Rishis who preach and practice Dharma. Also when you are in dilemma regarding a dispute, you must consult the above said scholars. Consider this as order from Āchārya or order from Vēdas or advice from the learned and practice it for getting your desires fulfilled and get rid of your deslikes”.

Section-12

The meaning of this slōka is same as the meaning of the first slōka and gives us the count of the number of slōkās in this first chapter called Sikshāvalli of Thythirīya Upanishad.

Brahmānandavalli

At first Prayer and Peace is sought for all of us. Let God satisfy both of us (teacher and student) and protect both of us. Let both of us achieve valor and let our learning become glorious. Let hate not come between us for any reason and let the three types of pains (Ādhyāthmikam, ĀdhiBhouthikam and Ādhidivikam) subdued.

Section-1

One who knows Brahma will get the best fortune in the universe. According to Rig Vēda, “Brahma is described as that thing which has Satyam (Truth) as its form, Gyana (Knowledge) as its form, all pervading. The scholar, who realizes Brahma in his /her Buddhi and his /her inner heart, will fulfill all his desires”. Only because of Brahma, Ākāsam is created. From this Ākāsam, Vāyu is created, from Vāyu Agni is created and from Agni Jal is created. Finally from Jal, Prithvi is created. From Prithvi Ōshadhi (herb) is created, from Ōshadhi Annam is created. From this Annam (food), Rēthas (Semen) is created and from this Rēthas body is created. And this body is filled with blood, muscle, bones, nerves etc., because of the food taken. For this body head is the important part, and to its right and left hands are present. Below the head and above naval the body is called Āthma and is the main structure of the body. Below naval is basement of the body which makes the body sit or stand.

Section-2

All the bodies which are dependent on Prithvi are born only due to Annam and are living only due to Annam and finally dissolved in Annam (Prithvi) itself. Therefore in all the created materials Annam is the best. Therefore Annam is also called Ōshadhi for everything. One who thinks Annam as Brahmam and does Upāsana will always obtain Annam (that means one will keep taking birth and death and will be continually in this cycle). Therefore Annam is called Sarva Ōshadhi for all living beings on Prithvi. All living beings are taking birth because of Annam and are living because of Annam and finally dissolved in Annam itself. Therefore this body is called Annamayam (filled with Annam) or Anna Rasamayāth. There is a parallel body to this Anna Rasamaya body which is internal to this physical body and is called Prānnamaya body. This Anna Rasamaya body is filled with Prānnamaya body. Like the Rasamaya body, Prānnamaya body is also having head, hands, central body and legs. The shape of the Prānnamaya body is just like the Rasamaya body and fills the Rasamaya body in the same shape. For this Prānnamaya body, Prānnam is head, Vyānam is right side of the body, Apānam is left side of the body, Samānam is the central portion of the body and Udānam is the base of the body.

Section-3

All the senses operate because of Prānna. All living beings live because of this Prānna. Prānna is the life for every living being. Who does Upāsana of Prānna thinking it as Brahma, will attain complete life term with heath as wealth. This is the true nature of Prānna. [There are five Prānnās viz., Prānna, Vyāna, Apāna, Samāna and Udāna and five sub Prānnās viz., Nāga, Kūrma, Krukala, Dēvadatha and Dhananjaya. One who takes care of these ten Prānnās will live long and healthy.]. There is another inner body called Manōmaya body. This Manōmaya body fills the Prānnamaya body and has parts just as the physical Rasamaya body. The body of Manōmaya depends on the body of Prānnamaya body. For this Manōmaya body, Yajur Vēda is the head, Rig Vēda is the right part, Sāma Vēda is the left part, order (Chanddass, Swara and Dēvatha) is the central part and Adharva Vēda is the base.

Section-4

Both mind and sound or voice cannot reach or find Brahma. One who knows such Brahma will never have any kind of fear. Brahma is filled inside the Manōmaya body. Inside the Manōmaya body there is another body called Vigyanamaya body. For this Vigyanamaya body, Shraddha (dedication) is head, Rrutham (working according to scriptures) is the right part, Sathyam (truth) is left part, Yogam (doubtless behavior) is central part and Mahathathvam (nature) is the base. This Vigyanamaya body is nothing but Buddhi of the soul.

Section-5

With this Buddhi, one does all sorts of Karmās. One who realizes Brahma as the only object present before creation and one who is not confused is the one who attains salvation. Inside the Vigyanamaya body there is Ānandamaya body. This Ānandamaya body fills the Vigyanamaya body. For this Ānandamaya body, love is the head, Mōdam (joy on meeting love) is the right part, Pramōdam (ecstasy) is left part, Ānandam (bliss) is central part and Brahmam is the base. During Yoga if a person is in Samādhi, his/her soul would be in Ānandamaya body. So one has to understand that each of these bodies are smaller (minute) than the other i.e., Ānandamaya is smaller than Vigyanamaya and in turn Vigyanamaya is smaller than Manōmaya and in turn Manōmaya is smaller than Prānnamaya and Prānnamaya is smaller than Rasamaya body respectively. Therefore the soul fills the Ānandamaya and in turn Ānandamaya fills the Vigyanamaya and in turn Vigyanamaya fills the Manōmaya and in turn Manōmaya fills the Prānnamaya and Prānnamaya fills the Rasamaya body respectively.

Section-6

If a person thinks Brahmam does not exist, then he/she becomes unknown or does not gain anything in the world. If a person comes to know that Brahmam exists, then he/she becomes famous in the universe as a noble person. So a scholar who realizes Brahmam will get salvation after death and will be in eternal bliss. During Prallaya, all souls except Paramāthma have no power to any work and Mother Nature cannot perform any work by itself. Therefore both the soul and Mother Nature are in control of Paramāthma (God). Then God with his knowledge started creation and brought the Mother Nature into existence and exhibited Himself in each and every particle in the universe. God became support to the Universe while He exists without support. He being invisible made this Universe visible. He being the life entered into the inert Universe (means space was created). He being unchangeable made the Universe into ever changing (means Time and Direction was created) form.

Section-7

Before creation Mother Nature was in inaccessible form and is referred as ‘Asath’ or non-existing or in minute form. From this Asath God created the present Universe. In order to create God exhibited Himself or became known. A soul obtains salvation on obtaining the God. Without the all pervading God none could have had life and none could have obtained the blissful state of salvation and become fearless. Fearless is a state obtained by Yogis on realizing God. When a person delays in knowing God, he/she becomes fearful or fears of life and death and the cycle of birth and death. For a person not having knowledge of God is itself a fear factor.

Section-8

Because of the fear of God, Vāyu flows while purifying the objects. Due to God’s fear Sūrya dawns and due to fear of God Agni and Vidyuth do their work properly. Also the fifth one called the death, due to fear of God runs away from those for whom God protects.

The King who commands well, who has excellent physical and mental strength, who shows determination in his works, who in his youth had excellent character and who acquired knowledge from Vēdas and related Shāstras will have this entire earth under his command and his subjects will lead a prosperous life. The joy enjoyed by such a king is called one human Ānandam or one Mānushānandam.

Such 100 Mānushānandams are equal to one Gandharvānandam. Gandharvānandam is the joy enjoyed by a singer who achieved inner peace due to Vēdic chanting. Also one who listens to Vēdic chants without any desires will enjoy Gandharvānandam. Such Gandharvānandam is called one Mānushagandharvānandam.

Such 100 Mānushagandharvānandams are equal to one Dēvagandharvānandham. Dēvagandharvānandham is the joy enjoyed by a person who speaks only truth and who chants Vēdic hymns. The same joy is enjoyed by a person who studies Vēdas without any desires.

Such 100 Dēvagandharvānandhams are equal to one Chiralōkalōkapitrūnnāmānandam. Chiralōkalōkapitrūnnāmānandam is the joy enjoyed by a person whose mind is purified due to thinking and doing good deeds for a long time. Same joy is enjoyed by people without desires and who listen to Vēdic hymns.

Such 100 Chiralōkalōkapitrūnnāmānandams are equal to one Ajānajānandam. Ajānajānandam is the joy enjoyed by a Vēdic Scholar who due to his past life’s good deeds and karmas and this life’s good deeds gets top positions in the Government or other departments. The same joy is enjoyed by a person who listens to Vēdic hymns without any desires.

Such 100 Ajānajānandams are equal to one Karmadēvānandam. Karmadēvānandam is the joy enjoyed by a person who does karmas in this birth which are according to Vēdic preaching’s. Even though the person might come from a ordinary family, if he/she does deeds according to Vēdic preaching’s, then he/she will achieve this distinction. The same joy is enjoyed by a person who listens to Vēdic hymns without any desires.

Such 100 Karmadēvānandams are equal to one Dēvānandam. Vēdic Scholars who perform and follow Vēdic Yagyas are called Dēvathas. The same joy is enjoyed by a person who listens to Vēdic hymns without any desires.

Such 100 Dēvānandams are equal to one Indrānandam. The scholar who possesses primarily Rāja Dharma and Kshātra Dharma and is highly intellectual is called Indra. The same joy is enjoyed by a person who listens to Vēdic hymns without any desires.

Such 100 Indrānandams are equal to one Brruhaspathyānandam. The advisor to the best of Indras is called Brruhaspathi. That means there is no better scholar than Brruhaspathi in this Universe. The same joy is enjoyed by a person who listens to Vēdic hymns without any desires.

Such 100 Brruhaspathyānandams are equal to one Prajāpathyānandam. The same joy is enjoyed by a person who listens to Vēdic hymns without any desires.

Such 100 Prajāpathyānandams are equal to one Brahmānandam. The same joy is enjoyed by a person who listens to Vēdic hymns without any desires.

The God or Paramāthma who is present in everybody and the God who is present in the Sun and the God who is present during Prallaya is one and the same and there is no difference what so ever.

One who realizes God like this will get detached from the outer body and obtains Rasamaya, Prānnamaya, Manōmaya, Vigyanamaya and Ānandamaya bodies respectively. Conclusion is, Brahmānandam is the best Ānandam and there is no limitation for this Ānandam.

Section-9

The scholar who knows that mind and voice cannot reach Brahma and rejects sin and does good deeds without expecting any result will definitely enjoy Brahmānandam while being alive and after death. This is what is called Brahma Vidya.

Brruguvalli

Section-1

Maharshi Brrugu is the son of Maharshi Varunna. One day Brrugu approached his father and requested him to preach about Brahmam. Then Varunna said, “Annam (Food and medicine), Prānnam (life), Nēthram (Eyes), Shrothram (Ears), Manah (Mind) and Vācham (Voice); all these are Brahmam. All the materials and life that are perceived by your senses are born, sustained and finally destroyed because of Brahmam. Learning about Brahmam, Brrugu started doing penance in order to realize about Brahmam.

Section-2

After doing penance Brrugu realized that all the life is born and sustained by Annam and finally after death joins Annam (Prithvi). Since Varunna told that all life is born, sustained and destroyed by Brahmam, Brrugu considered Annam as Brahmam. But he was not satisfied and again went to his father and requested him to advise about Brahmam. Then Varunna asked him to do more penance and know Brahmam. So Brrugu started his penance once again.

Section-3

After penance Brrugu realized Prānnam as Brahmam because all living beings are born due to Prānnam and sustained because of Prānnam and finally after death join another life. But he was not satisfied and again went to his father and requested him to advise about Brahmam. Then Varunna asked him to do more penance and know Brahmam. So Brrugu started his penance once again.

Section-4

After penance Brrugu realized Mannassu as Brahmam because all living beings are born to Mannassu (because a soul does Karmas with Mannassu and take the life accordingly) and sustained because of Mannassu and finally after death join another life with Mannassu. But he was not satisfied and again went to his father and requested him to advise about Brahmam. Then Varunna asked him to do more penance and know Brahmam. So Brrugu started his penance once again.

Section-5

After penance Brrugu realized Vigyanam (knowledge) as Brahmam because all things are made due to Vigyanam and are maintained because of Vigyanam and destroyed with the help of Vigyanam. But he was not satisfied and again went to his father and requested him to advise about Brahmam. Then Varunna asked him to do more penance and know Brahmam. So Brrugu started his penance once again.

Section-6

After penance Brrugu realized Ānandam as Brahmam. Ānandam is the reason for this entire Universe creation, sustenance and destruction. This Vidya is known to Varunna and is published by Brrugu. This Vidya is present in the Buddhi and one who realizes this will attain Brahmam. The person who knows about Annam well will enjoy life with Annam and becomes strong. The person who knows Annam well will prosper with family, domestic animals and wealth. This person will become famous and respected by people.

Section-7

No one should accuse Annam and take oath that he/she will never accuse Annam. Because Annam protects body and life. Without Annam bodies will be destroyed. We can achieve anything in life because of food or Annam. Only because of Annam a person can become strong and achieve things and become rich and famous.

Section-8

Never one should prohibit Annam. Everyone should take oath not to prohibit Annam. Water is also included as Annam. In water fire is present. Fire and water are each other’s food or Annam. Who realizes this fact will never be deprived of Annam and will become famous with family and wealth.

Section-9

We all should increase the production of Food or Annam. We should take oath to produce more and more Annam. Prithvi is Annam and Ākāsham is Anādam (which eats food). Inside Prithvi Ākāsham is present and inside Ākāsham Prithvi is present. So who realizes this fact will become rich and famous and lives with joy for a long time.

Section-10

We should not prohibit anyone from Annam. Somehow we all should accumulate a lot of Annam or Food. So guest should never go without having food. Either excellent or good or inferior food should be given to the guest. If the guest is superior to us we should give him the best food we make. If inferior to us we should give next best that we have. If the guest is worst still we should give food even it is inferior in quality. It is considered that among all donations food donation is the best.
We should protect the knowledge given to us by our teachers with the help of our Voice. We should teach others and pray God with our Voice. With the help of Prānnāyāma we should do Yoga and obtain the knowledge of Brahma and protect that knowledge and preach to others. With our hands we should do only those karmas which are prescribed by Vēdas. With the help of our legs we should walk or run and do our duties for good cause only. With our excretory organs we should do excretion only. All these are to be done by humans and with human bodies. Rain causes satisfaction for living beings and Vidyuth causes strength or increases Prānna Shakthi. Both rain and Vidyuth belong to Ākāsham and are called Diivi Kriyā.
One who increases animal wealth will get fame and prosper. Stars give the knowledge of God who seeks them. Sexual organs should be used for reproduction and for pleasure. Sexual pleasure is the ultimate in physical pleasures. For Yogis this pleasure is negligible when compared to bliss they obtain from God. Who does Upāsana of God will become famous and admirable personality.
One, who realizes that God is the greatest of all, will become great in the society. One, who realizes that God is all knowledgeable, will get appreciation from the society. One, who realizes God as pure, will full fill all desires. One, who realizes Brahmam is progressive, will progress in life. One, who realizes that all materials like Ākāsham, Vāyu etc., are in control of God, will become friend to all the persons in the Universe and will not be hated by anyone. We all should do Upāsana of God knowing that He is present inside us, in the Sun and in rest of the Universe.
A Yogi who realizes God will leave this Rasamaya, Prānnamaya, Manōmaya, Vigyānamaya and Ānandamaya bodies and freely move in the Universe everywhere. Yogi will be singing Sāma Gāna with praising God and His creation.
Yogi realizes that he is both Annam and Anādam. So who wants to achieve Brahmam should do good karmas only. A Yogi realizes that he is born as a primary member in this Universe and by God’s grace got rid of all pains and sorrows and got salvation even before death. Yogi further realizes that only God gives everyone the best joy or bliss and only God protects us. Also Yogi realizes we all should eat food that is obtained from vegetation and not from killing or paining animals or living beings. Yogi further realizes that I will know the Universe well and then will be liberated from this birth and death cycle. A Yogi further realizes that just as Sun shines the brightest among all the stars and planets, I will glow by acquiring salvation.

Charvaka

Pitara

Astras of Sri Rama

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Charvaka

Purusha Suktham

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Sri Ramayana

Nasadiya Suktham

Pitara

Astras of Sri Rama

Ayurveda

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