SrIH

UbhayavedAnta granthamAlA

Upanishad sAram

Translation into English by

SrI Oppiliappan Kovil VaradachAri SaThakopan
from the Tamil mUlam by SrI u. vE. abhinava deSikan,
Uttamur VeeraraghavachAriyar SvAmi
Sincere Thanks to:

1) SrI u. vE. Abhinava deSika, UttamUr VeeraraghavachAriyar SvAmi

Trust for their gracious permission to translate the Tamil original
manuscript into English.

2) SrI Srinivasan Narayanan SvAmi for proof-reading and formatting

the English text

3) SrI Srikanth Veeraraghavan for liaison with the Trust authorities

regarding the book

4) Smt Jayashree Muralidharan for Cover design and book assembly.

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 CONTENTS

About SrI “abhinava dESika” UttamUr Tirumalai “VAtsya”

VeerarAghavAchArya SvAmi

Introduction by SrI Oppliappan Kovil, V. Sadagopan

Introduction by SrI. u. vE. Uttamur Veeraghavachariyar SvAmi

The Ten Main Upanishads (daSopanishads)

1. ISAvAsyopanishad
2. Kenopanishad
3. KaThopanishad
4. PraSnopanishad
5. MuNDakopanishad
6. mANDUkyopanishad
7. taittirIyopanishad
8. aitreyopanishad
9. chAndogyopanishad
10. brhadAraNyakopanishad

Other Upanishads
11. SvetASvataropanishad
12. atharvaSiropanishad
13. atharvaSikopanishad
14. kaushItaki upanishad
15. Mantrikopanishad
16. subAlopanishad
17. agnirahasyam
18. Mahopanishad
19. ashTAkshara nArAyaNopanishad

PurushasUktam

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 About
SrI “abhinava dESika”
UttamUr Tirumalai “VAtsya” VeerarAghavAchArya SvAmi
(Reproduced verbatim from
http://www.uttamurswami.org/wordpress/)

This Web-Page is dedicated for sharing

the biography, special achievements
and related issues of one of the great
Philosophers of 20th Century, SrI
“abhinava dESika” UttamUr Tirumalai
“VAtsya” VeerarAghavAchArya from
India. During his lifetime (1896-1983
A.D.), he was revered as a great
authority of especially the Philosophy of
NyAya-VaiSEshika (Indian Logic),
ViSishTAdvaita VEdAnta and Advaita
VEdAnta, by all the eminent scholars of
different schools of VEdAnta.
He firmly established the Philosophy of
ViSishTAdvaita, following the footsteps
of the well known premier SrI
VaishNava AchAryas like Bhagavad RAmAnuja (1017 – 1137 A.D.),one
of the all time great Philosophers and Religious Leaders from India and
Bhagavad VEdAnta DESika ( alias VenkatanAtha ,1268-1369 A.D.), a
genius and versatile Polymath, adorning a unique place in the history
of India as one of the all time great Philosophers cum Poets. After the
unparalleled and original contributions by Bhagavad RAmAnuja and
SrI VEdAnta DESika, SrI UttamUr SwAmi in his own merit made many
new rich contributions to the Philosophy of ViSishT- Advaita and SrI
VaishNava Sat SampradAyam. Apart from writing excellent
commentaries to some nof the Philosophical works of eminent SrI
VaishNava AchAryas like SrI YAmunAchArya (916-1041 A.D.), SrI
RAmAnujAchArya, SrI VAtsya Varadaguru alias NadAdUr ammAL
(1165-1275 A.D.), he also made insightful commentaries to almost all
the works of SrI VEdAnta DESika, further attesting them firmly to be
the guiding light for understanding the simple to esoteric meanings
enshrined in the holy VEdas and allied authoritative scriptural texts
Unlike many other great SrI VaishNava scholars, he had the unique
and rare distinction of having attained a high and equal authority over
both Upanishads in Sanskrit, as well as Divya Prabandhams of the
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AzhwArs in Tamil, reverred as Dravida VEdas with NammAzhwAr’s
ThiruvAimozhi being hailed as DramidOpanishad.He commented upon
both of these with equal ease, adding great clarity and profound
insights.He is thus revered to be one of the all time great Ubhaya-
VEdAnta scholars,which refers to mastery in Twin-VEdAnta comprising
the sacred VEdas in Sanskrit and AzhwAr’s Divya Prabandhams.
His lengthy hair splitting Polemic work “ParamArtha BhUshaNam”
written in refutation to SrI AnantakrishNanSAstri’s “SatabhUshaNi” a
criticism on SrI VEdAnta DESika’s SatadUshaNi, is recognized as his
magnum opus. In this work, the soundness of the arguments in
SatadUshaNi, in successfully refuting the various tenets of advaita
vEdAnta are clearly established. Moreover, all the developments in
advaita VEdAnta after the periodof SrI VEdAnta DESika are thoroughly
considered. In this work in particular, he has shown his extrordinary
mastery of the various intricate issues in both ViSishTAdvaita and
advaita VEdAnta, contributed by several scholars spanning many a
centuries and has advanced innumerous original arguments with great
logical acumen to drive home his point. Soon after the release of this
monumental work in 1959, he was honoured to be the very first
recipient of the “President Award” in the history of India, for
scholarship in Sanskrit,after top-notch scholars of advaita VEdAnta
unbiassedly recommeding him to be the befitting scholar to receive
that highly prestigious award.
His profound scholarship in VEdAnta was built from his sound mastery
of sAmAnya SAstras like NyAya-VaisEshika, Sage Jaimini’s mImAmsa
and VyAkaraNa (Sanskrit Grammar esp. as established by Sage PANini
). He was a great authority in both PrAcIna-NyAya (Old NyAya) and
Navya-NyAya (Neo-NyAya) and authored some high quality works in
this field. His outstanding commentary in a young age, to Udayan –
AchArya’s (10th Cent.A.D.) NyAya-KusumAnjali, a very terse text in
the style of PrAcIna NyAya won the hearts of innumerous scholars. It
is accepted by all that but for this illuminating commentary in the style
of Navya-NyAya, the purport and in-depth meanings of this great
PrAcIna NyAya Classic establishing God through Inference could not
have been understood.It is well known that this commentary is
followed by all teachers and students.His commentary to “Tarka
San^graha “, a fundamantal manual of Navya-NyAya,is a Philosopher’s
delight. It is a very unique commentary presenting the
“SAbdabOdham” for the entire original text, thereby revealing his
high-end mastery of Navya-NyAya.His incomplete insightful
commentary on NyAya-SUtras of Sage Gautama is awaiting publication
from the manuscript stage, after the request of several scholars to
enrich the understanding of NyAya Philosophy.

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His works on VaiSEshika Philosophy like “VaiSEshika RasAyanam”,a
brilliant commentary on the Sutras by Sage KaNAda won deep
admiration of eminent scholars like late SrI ChandrasEkharEndra
Saraswati (SankarAchArya) of Kanchi. SrI Kanchi SankarAchArya has
openly acknowledged during public functions to felicitate SrI UttamUr
SwAmi that he was an avid reader of various books of SrI UttamUr
SwAmi and that he has not seen a scholar of SrI UttamUr SwAmi’s
stature in his lifetime.His excellent commentary for “MImAmsa NyAya
-PrakASa” in a very young age, was very well appreciated by all
scholars of MImAmsa, including “PaNDitarAja” SrI D.T.TAtAchArya, an
authority of mImAmsa SAstra. His scholarly commentaries for SrI
VEdAnta DESika’s SESwara MImAmsa and MImAmsa PAduka speaks
volumes on his mastery of mImAmsa SAstra. His brief work called
“Upayukta MImAmsa” is highly celebrated for delineating with clarity
on only the essentials of mImAmsa SAstra to be known for the good
understanding of SrI BhAshya, the outstanding commentary on Sage
VyAsa’s Brahma (VEdAnta) SUtras by Bhagavad RAmAnuja.
His detailed commentary on SrI VEdAnta DESika’s “NyAya PariSuddhi”
serves as a milestone in the exposition of Epistemology adopted by
ViSishTAdvaita. His commenatry and detailed Introduction to SrI
VEdAnta DESika’s “NyAya SiddhAnjanam”, and commentary on SrI
VEdAnta DESika’s “SarvArtha Siddhi”are cherished by eminent scholars
for their lucid and insightful presentation ofsimple to even very
advanced aspects of ViSishTAdvaita Metaphysics, Ontology,
Epistemology, Cosmology, Eschatology and Theology.
Two of his well celebrated classics in ViSishTAdvaita VEdAnta are (i) an
elaborate commentary to SrI BhAshyam, the magnum opus of
Bhagavad RAmAnuja and (ii) a very detailed commentary on SrI
VEdAnta DESika’s “AdhikaraNa SArAvalI”. In the former, named “SrI
BhAshyArtha DarpaNa”, he has packed various brilliant ideas,
arguments, new problems with appropriate solutions in a very lucid
style. His highly insightful explanations on the logical connectivity
between the sutras is a treat for the scholars.
After the advent of SrI SudarSana SUri’s (13th-14th Cent. A.D.)
“SrutaprakASika”, a well celebrated exhaustive illuminating
commentary on SrI BhAshyam as heard from the discourses of SrI
NadAdUr ammAL and SrI RangarAmAnuja Muni’s (16th-17th Cent.
A.D.) excellent treatise “BhAvaprakASika”, a commentary upon
“SrutaprakASika”, this monumental original contribution from SrI
UttamUr SwAmi has taken the exposition of SrIBhAshyam to
newdimensions.AdhikaraNa SArAvalI is a gem amongst the
Philosophical works of SrI VEdAnta DESika with 562 verses in
SragdharA meter expounding the purport of each adhikaraNa of

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Brahma SUtras with innumerous original special insights not presented
in SrI BhAshyam. SrI UttamUr SwAmi’s commentary on this is
regarded as a masterpiece by proficient scholars.
His bhUmikas ie.Introductions to his works in general are highly
learned in nature.
Special mention must be made on his two outstanding bhUmikAs of
very high order information content:
(i) For SrI MEghanAdAri SUri’s NayadyumaNi : This very elaborate
bhUmika is a treatise in itself with brilliant summary and expositions of
various technical concepts of ViSishTAdvaita in contrast with other
Philosophical systems.
(ii) For Bhagavad RAmAnuja’s GIta BhAshya and TAtparya chandrika
: This is an excellent comparitive study on the threecommentaries to
Bhagavad GIta, viz. by SrI SankarAchArya, SrImRAmAnujAchArya and
SrI MadhvAchArya. Soundness of SrI RAmAnuja’s interpretation is also
established apart from successfully refuting the criticisms over it.
His majestic scholarly commentary upon SrImad Rahasya Traya SAra,
the magnum opus of SrI VEdAnta DESika, makes very evident that he
was an authority in the “rahasya” granthas of SrI VaishNava AchAryas
expounding the esoteric meanings and significances of the three
mantras held in high esteem by SrI VaishNava SatSampradAya. He
has also written independent works on Prapatti Or SaraNAgathi and
allied “rahasya” works apart from commenting upon various works on
this field by previous AchAryas.In addition to his commentaries on
works like pAn~carAtra Raksha of SrI VEdAnta DESika, his
independent treatises on the authority and teachings of PAn~carAtra
and VaikhAnasa Agamas are rich contributions to the Agama
Literature. His tamil commentary to the San^kshEpa RAmAyaNa is a
wonderful treat for the devotees of Lord SrI RAma.
Like SrI VEdAnta DESika, he was also a great Poet and has composed
many stotras, as well as commented upon all the super-excellent
kAvyas of SrI VEdAnta DESika viz. YAdavAbhyudaya (MahAkAvya with
24 Cantos on the pastimes of Lord KrishNa, which won the deep
admiration of SrI Appaya DIkshita (16th Cent.A.D.), a great exponent
of advaita VEdAnta, who even wrote a commentary upon it), PAdukA
Sahasra (1008 verses on the PAdukAs ie.Sandals of Lord RanganAtha )
with exposition of intricacies in Sage VAlmIki’s SrImad RamAyaNa and
hidden salutations to SrI NammAzhwAr), Hamsa SandESa (A Lyric on
Divine Love with Lord RAma sending a Swan messanger to Goddess
SIta in separation), SubhAshita NIvI (Didactic poetry on moral and
religious instructions) and Sankalpa SUryOdaya (An allegorical Play

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dramatizing the concepts of ViSishTAdvaita VEdAnta and SrI
VaishNava sampradAya). Being a master of Poetry, even in his
Philosophical works like ParamArtha BhUshaNam, SrI UttamUr SwAmi
followed the style of SrI VEdAnta DESika in giving the essence of a
chapter etc through verses easy for commitment to memory and to
recall all the appropriate philosophical ideas. He was not only a prolific
writer in sAmAnya SAstras, ViSishTAdvaita VEdAnta and SrI VaishNava
SampradAyam, but also an excellent teacher of SAmAnya SAstras and
Ubhaya-VEdAnta throughout his lifetime. Innumerous Students both
from north and south India were immensly benifited.
He was well appreciated and admired by scholars of all other schools
of VEdAnta for his sincere and truthful way of presenting an issue and
in advancinghealthy criticisms, without getting into emotional outburst
of sarcasm etc upon opponent individuals of other schools. Though he
never compromised upon his own principles and Philosophical
convictions, his high order intellectual skills with proficiency in various
SAstras, combined with his excellent personality of noble qualities
made him a verygood friend of many scholars of other schools of
thought. For instance, it was SrI AnantakrishNa SAstri, a good friend
of SrI UttamUr SwAmi, who specially requested him to write the on the
refutal for his SatabhUshaNi, so that he <SrI SAstri> can have a good
idea of the merit of his own work. He was invited by invited by
advaitins and dwaitins for meeting amongst scholars and honoured
him.
After the request of SrI DIkshitAji, the then head of SrI
VallabhAchArya sampradAya, SrI KOzhiyalam swAmi instructed his
chosen disciple SrI UttamUr SwAmi to write a refutal work on “Advaita
AamOda” – a criticizm on SrI BhAshya and thus was born
“ParamArtha PrakASika” in 1940, printed by SrI DIkshitAji himself. He
wasinvited by Mutts like Gaudiya Muth of Chennai (Madras), who held
him in high esteem, to deliver discourses at their premises.
Needless to say, he commanded great reverence and respect from
various SrI VaishNava AchAryas and scholars. Special mention must
be made about SrImad Mukkoor Azhagiyasingar (44th H.H.Jeeyar of
SrI Ahobila Muth) of SrIrangam RAjagOpuram fame, who as an ardent
admirer of him has donated large heartedly for some of his
Publications, including for that of the magnum opus “ParamArtha
BhUshaNam”.During the Vidvat Sadas (meetings of scholars) esp. for
ViSishTAdvaita scholars, those who are sitting down in the side of SrI
UttamUr SwAmi would sit only few feets back of him as a mark of
great respect to his unparalleled scholarship.

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In recognition of his outstanding scholarship, SrI UttamUr SwAmi was
held in great esteem by eminent ThennAchAryas like SrI PrativAdi
Bhayankaram AnnangarAchArya. SrI KArapangAdu VenkatAchArya
swAmi was a deep admirer of him and while speaking during
felicitation functions, hehas also publicly identified himself as a disciple
of SrI UttamUr SwAmi through his invaluable books. SrI VELukkudi
VaradAchArya SwAmi studied and got well trained in NyAya SAstra
under SrI UttamUr SwAmi, acquiring strong foundations for the study
of SrI BhAshya.
He never wasted time in baselessly criticizing opponent’s views, even
within SrI VaishNava sampradAyam, just for the sake of criticizm and
filling pages only to further intensify animosity between the sects.
Propelled by his superior mental maturity, he used to simply ignore
those who untiringly perform vain-criticism as their life’s mission to
derive immense self-satisfaction. However, in his commentaries and
independent works, he would discuss such issues with merit at
appropriate context, based on pramANas and logic, in a dispassionate
way and establish the view of the siddhAnta.

Having incarnated after Lord VeerarAghava of Thiru-yevvuL

DivyaDEsam answered the prayers of their parents in the lineage of
NallAn Chakravarti at UttamanallUr, a village near

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MadhurAntakam,Tamilnadu, during the Tamil month of Thai(Jan-Feb)
and SwAti star, he had his SamASrayanam under SrI Tirupati SwAmi
of Munitraya AchArya Parampara, and Grantha kAlakshEpam cum
Bhara-nyAsam under SrI KOzhiyAlam SwAmi. He became the
successor of this lineage and administered SamASrayanam And Bhara-
NyAsam for disciples while being in the gruhastAshrama, as per the
instructions of his AchArya,which was to mainly carry out the
publications without much problems. From his unparalleled jn~Ana
(Knowledge), he had the resultant great devotion to Lord SrIman
nArAyaNa. He was an ardent devotee of Lord SrInivAsa of Tirumalai
and apart from composing stotras to PerumAL and thAyAr, he has also
written an unfinished kAvya on “SrInivAsa KalyANam”. He was a very
regular reciter of SrI VEdAnta DESika’s classic “DayA Satakam”, a 108
verse composition on the mercy of Lord SrInivAsa. Even just before he
departed to SrI VaikuNTham, he asked his two sons to recite “DayA
Satakam” and heard it. His deep bhagavad anubhavams are well
brought out in his commentaries to Divya Prapandhams. He was well
versed in his anushThAnas following the five fold division of
services/duties for each day. He never longed for money and fame,
and lead a very simple life with exemplary AchArya bhakti.

SrI UttamUr SwAmi was performing all the activities like washing his
cloths daily by himself, buying vegetables etc for the house daily,
attending all the marriages, functions etc of the realtives and friends

10
without fail, delivering kAlakshEpams to sishyAs daily, attending
Vidvat Sadas regularly etc. After he settled in Madras, he worked day
and night for the publications through “Ubhaya VEdAnta GrantamAla”
and “ViSishTAdvaita PrachArini Sabha”. He wrote in bits of papers and
will by himself give for composing and will by himself proof check
everything etc till the book comes out. He was then assisted by some
of his learned disciples in Proof reading etc. He even struggled to
manage getting papers for writing and printing and at times shortened
his commentaries due to the lack of funding. Moved by the hardships
undergone by SrI UttamUr SwAmi, SrI AnantakrishNa SAstri told in a
public meeting that, if at all SrI UttamUr SwAmi was an advaitin,
himself and his community would have performed “KanakAbishEkam”
(shower of Gold Coins) in recognition of his scholarship.
He never showed any sign of slackness and was ever brisk with his
publication activities. His dispassionate analysis, well researched
writings, originality, lucid explanations of terse original texts and
establishment of authentic readings from manuscripts remain as
hallmarks of his inavaluable Philosophical works. His total number of
known works amounts to 170, discounting his various learned articles
in different souvenirs and magazines like VEdAnta Deepika, SrI
Nrusimha PriyA etc.He has immesly taken pains to get to know all the
available works of PUrvAchAryas esp. after SrI VEdAnta
DESika,through manuscripts and included those in his publications
which are necessary to be printed. Few other important commentaries
of PUrvAchAryas were independetly published by other scholars. Thus,
preservation of vast source of knowledge spanning across various
centuries can be easily done by preserving the publications of SrI
UttamUr SwAmi, apart from learning his new contributions. Currently,
his publications are invariably used in most of the traditional
kAlakshEpams and upanyAsams.
He was a walking encyclopedia of various systems of Philosophies and
was a leading guiding star of ViSishTAdvaita VEdanta. It was a golden
era for SrI VaishNava sampradAya with his invaluable Publications
taking the ViSishTAdvaita VEdAnta to new higher and greater heights
– A great quantam leap in terms of the Philosophical literature. No
wonder that in recognition of his Super-Human activities,SrI UttamUr
SwAmi was hailed by one and all -AchAryas to Scholars to Layman as
“Abhinava DESika” – A Newer VEdAnta DESika in their midst.
Long Live SrI “abhinava dESika” UttamUr VeerarAghavAchArya SwAmi!
Long Live Invaluable Works of SrI UttamUr SwAmi !
Long Live SrI VaishNava Sat SampradAyam !

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SrI Atthi Varadar - Kanchipuram

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 ॥ ौीः॥

SrI lakshmIhayavadana parabrahmaNe namaH

ubhayavedAnta granthamAlA
Upanishad sAram

Introduction by Sri V. Sadagopan

The Importance of Upanishads

AcArya Ramanuja salutes the Lord of Thiruvenkadam, Srinivasan, at

the very beginning of his Magnum Opus, "SrI BhAshyam" thus -

SrutiSirasi vidIpte brahmaNi SrInivAse

bhavatu mama parasmin SemushI bhaktirUpA

Our revered AcArya visualizes the shining tiruvaDis of Lord Srinivasan

as a crown on top of the head of the Vedas (Sruti Siras), which are
nothing but the Upanishads.

Our AcArya indicates here the importance of the Upanishads, which

occupy a cardinal position in the study of VedAnta (brahma vicAram).
Brahma sUtra-s commented on by all AcArya-s "formulate, elaborate
and defend the philosophy of the Upanishads" in their own aphoristic
style.

Until AcArya Ramanuja's time, there were no commentaries on

Brahma sUtra-s from any SrI VaishNavite AcAryA. It was SvAmi
Alavandar's deep wish to realize convincing commentaries on Brahma
sUtra-s elaborating on the tattva, hita and PurushArtha doctrines
unique to ViSishTAdvaita darSanam.

AcArya Ramanuja knew about the prayers of SvAmi Alavandar for a

competent and correct commentary on the Brahma sUtra-s
incorporating all the doctrinal and theistic aspects of the
ViSishTAdvaita darSanam. AcArya Ramanuja fulfilled the wishes of

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SvAmi Alavandar by blessing the world with his magnum opus, SrI
BhAshyam, the commentary on Brahma sUtra-s based on the
ViSishTAdvaita darSanam.

AcArya Ramanuja spent almost half of his life time immersing himself
in Vedic literature in general and Upanishads in particular to prepare
himself to write the most authentic commentary on the Brahma sUtra-
s. AcArya Ramanuja identified for us the Supreme Being as "the
aupanishadic paramapurusha" or the One revealed by the Upanishads
and instructed us that Brahma sUtra-s bring out the essence of
Upanishads. Although, AcArya Ramanuja did not write his own
commentaries on individual Upanishads, he selected key passages
from Upanishads for elaboration in SrI BhAshyam. He formulated in a
synoptic fashion that the teachings of the Upanishads is "about
Brahman in all its perfections".

SrI SudarSanasUri, SrI KooranArayaNa jeeyar, SrI Kidambi AcchAn,

SvAmi Vedanta DeSikan and SrI RangarAmAnuja Muni,
abhinavadeSikan SrI Uttamur Veeraghavachariyar and most recently,
Dr. N.S. Anantharangachar SvAmi and Dr. S.M.S Chari SvAmi have
elaborated on the Vishaya vAkyams of SrI BhAshyam dealing with
Upanishads in their commentaries. The Brahma sUtra-s focus on the
five important doctrines of VedAnta - Brahman, jIvan, jagat, sAdhanA
and MokshA.

The Brahma sUtra-s deal mainly with tattva or the ultimate reality
(The first two chapters). hita, the means for the attainment of that
supreme reality (third chapter) and PurushArtha, the Supreme goal of
human endeavour (fourth chapter). Sage BaadarAyaNa has composed
his Brahma sUtra-s dealing with tattva-hita-PurushArtha-s strictly on
the Upanishads.

AcArya Ramanuja born in 1017 C.E and Madhvacharya born in 1238

C.E interpreted the Brahma sUtra-s and the Upanishads in their own
distinct way. As ViSishTAdvaitins, we accept the interpretation of
Upanishadic teachings a la Ramanuja that is close to the true purport
of the Brahma sUtra-s of BaadarAyaNa, which is a "Theistic Monism"
upholding to Oneness of the Ultimate Reality (ISvara) as organically
related to the sentient souls (jeevans) and the non-sentient cosmic
matter (Prakrti). Deeper insight into this darSanam is dear to us
(sArIraka mImAmsa) for those who wish to study SrI BhAshyam, a
clear understanding of the interpretations of Upanishads a la
Ramanuja is a must.

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The principal ten Upanishads (daSopanishad) covered by the book on
Upanishad sAram are: ISAvAsya, kena, katha, praSna, muNDaka,
mANDUkya, taittirIya, aitareya, chAndogya and brhadAraNyaka.

SrI Rangaramanuja Muni was an authority on AcArya Ramanuja's and

SvAmi DeSikan's SrI sUkti-s. In recognition of his grand contributions
to Upanishad based comments on tattva traya, artha pancaka, bhakti
and SaraNAgati, sUDikkoDutta NacchiyAr, SrI Andal of Srivilliputtur
recognized and honored SrI Rangaramanuja Muni with the title
"Upanishad BhAshyakArar".

SrI Rangaramanuja MuNi has blessed us with four more scholarly

works commenting on SrI BhAshyam and Upanishads following the
Bhagavad Ramanuja siddhAntam:

 SrutaprakASikA VyAkhyAna bhAva prakASikA (elaborations on

the commentary of Sri SudarSanasUri's erudite commentary on
AcArya Ramanuja's SrI BhAshyam).

 mUlabhAva prakASikA

 sArIraka SAstra prakASikA (commentaries on the essentials of

Sri BhAshyam).

 Vishaya vAkya dIpikA (a lucid commentary on some

important passages of the Upanishads selected by AcArya
Ramanuja for SrI BhAshyam).

Abhinava DeSika, SrI Uttamur SvAmi's book entitled "Upanishad

sAram" in Tamil is a precious book to gain insight into the eternal
truths housed in Upanishads in a quintessential manner.

namo SrI nrsimhAya

dAsan,
Oppiliappan Kovil V. Sadagopan

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SrI Atthi Varadar - Kanchipuram

16
 ॥ ीः॥

Introduction by, SrI. u. vE. Uttamur Veeraghavachariyar SvAmi

SrI SArambhAm SrI yatISa SrutyantAcArya matadyamAm

asmat deSikaparyantAm vande guruparamparAm

Every SAkhA (branch) of the Veda has four parts: samhitA,

brAhmaNam, AraNyaka and Upanishad. Some believe that all except
samhitA has to be included under the title of brAhmaNam. The
Upanishad is also included in the AraNyaka. It is the end portion of
the AraNyaka. Upanishads are also known as VedAnta. Sage
Brahmanandhi has indicated that the name Upanishad arises from the
fact that it is close to Parabrahmam and describes very well the
svarUpa/true, rUpa/divine form, guNa/attributes, VibhUtis/aiSvaryam
of the Supreme Soul and hence gets defined as the Upanishads. In SrI
BhAshya MangaLa Sloka vyAkhyAna, SrutaprakASikA elaborates on
this definition of the Upanishads. The entire assembly of the Vedas are
inside brahmam; Upanishad sitting very close thus to brahmam is able
to explain very clearly its true nature, form, attributes and its
abundant wealth. Thus arises another definition of Upanishads.

The front portion of the Vedas focus on the description on the VibhUti-
s of brahman. Since one sits very near to a sadAcArya to learn about
these particulars of brahman, the ordinary folks involved in pursuit of
worldly matters (laukikar-s) accept this definition stressing proximity
of a Sishya to his AcArya for the study of the attributes and other
aspects of brahman. A full understanding of the true meanings of the
Upanishads destroys the sorrows (tApam-s) linked to samsAric
trauma. Upanishads create j~nAnam and chases away the tApam-s
and hence is also defined as Upanishads by advaitin-s. Upanishads is
at the end section of the Vedas. Veda ends here. There is nothing after
the Upanishads. Therefore, we have to comprehend the meaning of
the entire Vedas that Upanishads are also hailed as VedAntam.

Vedas have been divided into Karma khANDa and j~nAna khANDa.
The end results arising from the performance of karma-s in this
samsAric world. The supreme goal in life is to gain moksha phalan
through the acquisition of j~nAnam. The pleasures in this world to be
enjoyed by the body and its limbs (karaNa kaLebharam-s) arises from

17
the karma-s done by the angam-s of the body and through their
activities. These gains achieved through the various karmAs are
perishable. The supreme gains attained through the acquisition of true
j~nAnam are eternally retained as opposed to the phalans gained
through the karma-s. The Parama PurushArtham of moksham lasts
eternally. The j~nAnam associated with that moksham is also SASvata
(eternally). The AtmA has a j~nAnam that it is a caitanyam
(consciousness). This exists for the AtmA in a natural mode
(svAbhAvika). The fruits (phalans) arising from this type of upAsana
j~nAnam will continue to grow. It does not shrink or gets destroyed.
The phalan of caitanya j~nAnam is moksham. This type of j~nAnam is
not associated with the body. The upAsana j~nAnam is undestroyable
upAyam for moksham. The phalan arising from this upAyam does not
perish. Both the upAyam and phalan dwell eternal. The khANDa
elaborating on this dhruva (imperishable) j~nAnam is j~nAna khANDa.

There are more than one hundred Upanishads. In the southern part of
India, the Upanishads supported by the mata trayams (dvaita-advaita-
ViSishTAdvaita) are accepted. Among the northern part of India, the
Upanishads to be accepted for the clarification of our doubts are those
that strictly follow the brahma sUtra-s without dispute. These
Upanishads are: ISAvAsya, kena, kaTha, praSna, muNDaka,
mAnDUkya, taittirIya, aitareya, chAndogya, and brhadAraNyaka -
known collectively as "daSopanishads". Others outside the group of
ten are: kaushItaki, agnirahasyam, subAlopanishad, atharvaSikhA,
and nArAyaNopanishad et al. There are some Upanishads, which are
added to the above list that do not belong to the fourth section of the
division of the branches of the Vedas. One example of such an
Upanishad not included in the Upanishad bhAgam is ISAvAsyam, which
really belongs in the samhitA bhAga of Sukla Yajur Veda samhitA as
the last adhyAya/chapter. ISAvAsyam like the other Upanishads
describes Parabrahmam directly and well. Thus, it came to be accepted
as Upanishad although it is found in the samhitA section. It does not
waste its time unlike some Upanishads stray away to engage in
discussion of other topics. ISAvAsya Upanishad covers briefly and
clearly all aspects of a typical Upanishad. It is called the first
Upanishad for the above reasons. This ISAvAsya Upanishad starts with
the single word "ISA".

****

18
 1. ISAvAsyam

Introduction by Sri. V. Sadagopan

ISAvAsya Upanishad forms the fortieth chapter of the Sukla Yajus

samhita. This short Upanishad is very effective in revealing the
svarUpa-rUpa-guNa-aiSvarya aspects of the Brahman. It goes on to
dwell about the means of realization of brahman to gain moksham as
the supreme goal of life. These profound conclusions are arrived at the
very first part of this Upanishad itself.

The first eight mantrams reminds us that everything in the Universe

is pervaded by the Brahman. The name of the Upanishad arises from
the first word of the first mantram (viz.,) "ISA", the Supreme Being.
When One studies the eighteen ISAvAsya mantrams, mantram by
mantram, we arrive at the conclusion that the first part of the eighteen
upadeSams themselves contain all these thoughts on the
pervasiveness of the Supreme Lord. The ten mantrams following the
first eight mantrams focus on the importance of karma, j~nAna
anushThAnam for success with one's sAdhanA to gain moksham.

-----

There are eighteen mantrams in this Upanishad. There are no

upAkhyAnam-s (anecdotes/legends/parables) in this Upanishad. It
adopts the format of a teacher performing upadeSam to a Sishya.
Through the choice of this mode of instruction, it is indicated that the
intrinsic meanings of the mantrams can not be understood except
through the traditional upadeSam--spiritual instruction by a Guru
through a Sishya route. It is indicated that the absence of AcArya
mukha upadeSam will result in the Brahma VidyA not bearing any
fruit. The fact that most of the Upanishads are presented in the form
of Sishya-AcArya samvAdam (interactive dialog between the Guru and
the disciple) is to emphasize this truism.

In this Upanishad, when we study the ISAvAsya mantram by

mantram, the meanings are very clear and the conclusions are: The
Lord, the Supreme Self, pervades everything, everywhere that is
present in this changeable world. Nothing in this world stays here as
eternal entity. One should not be deluded by these impermanent
things and consider them as delectable and worthy of enjoyment
(bhogyam). One should not be carried away by their external aspects
but must reflect on the Supreme Being pervading all these entities and

19
enjoy Him instead. One needs a spirit of total detachment
(VairAgyam). This does not mean that we should abandon our
designated karmAs. The acts performed by the one with vairAgyam
yield good fruits. Inauspiciousness will not come near the acts of such
a vairAgyaSAli (one with firm mind and no attachment). Brahma VidyA
chases away the karmAs that sink us into the samsAric ocean of
sorrows and such a person with detachment has the reputation to
protect the soul. For those who destroy their soul, the world filled with
the darkness of midnight becomes the place to reside. Our Lord has
pervaded the entire world and holds all the sentient and the insentient
inside Him. This way, the sAdhaka (aspirant) for the Parama
PurushArtham of moksham, sees the Lord as the indweller of all
entities and He resides inside them as the pradhAna
(Primordial) Purusha. He has the unifying vision of seeing the universe
and its being as the all pervasive ParamAtman. One should meditate
on that blemishless Supreme Lord. He should be recognized as the
One who creates, sustains and destroys all the sentient and insentient
entities. He is the jagat srushTi, sthiti and samhAra kAraNan (cause
for creation of the Universe, perseverance and destruction). He should
be reflected upon as Omniscient and as One who appears out of His
own volition (sankalpam) in this universe.

These truths are revealed in the first eight mantrams and the
remaining ten mantrams are used to explain that both Karma and
j~nAna are needed by the aspirant for his sAdhana to succeed.

ISAvAsya Upanishad is like a mirror for the VaishNava siddhAntam. In

view of that, SvAmi DeSikan wrote his own bhAshyam. The essence of
SvAmi DeSikan's bhAshyam (commentaries) on this Upanishad are:

There is One, who pervades in all matters/vastus and commands them

all. There is One who directs the speed of the moving vAyu in the
cloud and he is also its protector. As a result of this feature, He
becomes the indweller of the AtmA. Hence, all the created entities
become His body. This is the way to enjoy Him as sarvantaryAmi and
commander of all. He has no blemish whatsoever. He does not have a
mAmsa SarIram (fleshy body), the cause behind the acquired sins. He
is the abode of all KalyANa guNams (auspicious attributes). He
continues to be the creator of all species. It is not enough for us to
possess just Karma phalans or just j~nAnam. The aspirant for the
supreme goal of moksham should continue to perform auspicious
karmAs related to his ASramam, destroy his sins, acquire j~nAnam
and attain thereby moksham. For the one, who controls his indriyams,
avoids non righteous acts (adharma), j~nAnam will arise readily. For

20
the one, who does not pay attention to what he does and roams day
and night stealing the wealth of friends and relatives and gets
intoxicated with greed, descend into darkness. One should reflect on
the tattva trayams (prakrti-purusha-ISvara vivecana/making a right
distinction) and pray to the Supreme One to destroy his sins with His
anugraham. Guided by His dayA, one should enjoy His divine tirumEni
(divya mangaLa vigraham). Devotion to Him and the pursuit of bhakti
yoga or Prapatti yoga remove the two kinds of karmAs. One
should cultivate the life of service/kaimkaryams with folded hands.
This then is the essence of ISAvAsyopanishad as revealed by SvAmi
DeSikan in his bhAshyam.

****

2. Kenopanishad

Introduction by SrI V. Sadagopan

Kenopanishad is an Upanishad linked to sAma Veda. It is also known

as talavakAra Upanishad and it has four chapters and thirty four
mantrAs. Although it is a short Upanishad, it raises many fundamental
questions relating to VedAnta and answers them.

This Upanishad takes its name from the first word (kena) of the first
mantram: "keneshitam patati preshitam manaH". "kena" means by
whom?

The question here is: By whom are the mind and prANa and the other
three are prompted/directed? The aspect of meditation/upAsana is
given significance in this Upanishad. Scholars agree that this short
Upanishad discusses many key aspects of the VedAnta darSanams
(schools of thought). It has a SAnti mantram as well as an
upAkhyAnam/episode.

-----

Our karaNa kaLebharams (body mind and intellect) are the first
instruments (sAdhana-s) for enjoying the aihika and Amushmika
pleasures. aihika phalans are associated with the pleasures enjoyed in
this world. Amushmika are those enjoyed in the other world. The five
instruments among the karaNa kaLebharams are the eye, ear,
vAk/speech, mind/manas and prANa. Wherever brahma j~nAnam is
the subject of discussions, the scholars of the Upanishads celebrate

21
the above five instruments for their key roles. Having this in mind, one
of the Sishya-s asked the question in this Upanishad --

Question: The mind roams all over the things that are enjoyable. On
whose prompting does the prANa travel, the speech speak, the eyes
and the ears do their acts?

(The Guru thought himself about why the Sishya asked such a
question. He recognized that the Sishya wants to please the devatAs
to reach the final stage of the upAsanA to gain brahma j~nAnam. He
decided that the sought after goal will not be gained this way and
wanted to tell the Sishya about it without dampening his enthusiasm.
The Guru was also concerned that the Sishya will be discouraged that
his approach would not yield the moksha phalan that he desired as a
mumukshu, the sAdhaka interested to enjoy moksha sukham. The
Guru came up with an upadeSam that would help the Sishya to
proceed with his upAsana in the way that suited him).

The Guru's answer to his Sishya: There is an underlying power that is

the prANa of the prANa and it empowers the others like the eye, the
ear and mind to carry out their expertise. Those who recognize this
unique empowering Sakti as the ParamAtmA become j~nAnis and gain
moksham. It is through the anugraham of this Supreme Being that all
sensory agents (organs) like the eye, ear, mind and the prANa become
empowered to do their tasks. These sensory agents do not have the
ability to fully enjoy this Supreme power. "Oh Sishya! You may think
that you know very well about this unique power with great clarity.
The reality is that what you know is like a small drop in the big ocean.
The one who declares that he does not know the ParamAtmA well is
the one who would come to know Him well. You can not know Him at
all places. There is no one even in deva lokam, who knows Him well.
The devAs do not know Him. I will tell you about an upAkhyAnam
(episode) in this context. Please listen".

Yaksha brahmopAkhyAnam

It is the ParamAtmA that comes to the help of the devAs in their

battles with the asurAs and empowers the devAs to gain victory. Not
recognizing this, the devAs get conceited and think it were themselves
who defeated the asurAs. Brahman decided to demonstrate to them
what the reality was. The Supreme Power took on the form of a
Yaksha and appeared before the devAs. The surprised devAs
approached Agni and said, "Oh Agni! You know about everything.
Please go and find out who this Yaksha is!" Agni went to the Yaksha

22
who asked Agni as to who you are. Agni answered with pride that he is
Agni with special powers. The Yaksha Brahman asked Agni about what
kind of power he possesses. Agni answered and boasted that he can
burn anything on this earth. Brahman placed a blade of grass in front
of Agni and requested the latter to burn that blade of grass. Agni tried
very hard to burn it. He applied his full power. He failed and the blade
of grass remained the same. Agni recognized that he can not know
this Yaksha and returned to report on his failed mission.

The devAs decided then to send Vayudeva on this scouting mission.

Yaksha Brahman asked Vayu as to who he is and what kind of special
power he has! Vayu proudly proclaimed that he can blow away
anything placed in front of him and roam with that object in the sky
forever. Now, the Yaksha Brahmam placed another blade of grass in
front of Vayu and asked the latter to blow it away. Vayu blew with all
his power but the blade of grass did not move from its place. Vayu was
ashamed and left. Vayu and Agni, the pradhAna devatAs of the three
lokams (BhUmi, antariksham, svargam), were thus humiliated by the
Yaksha Brahmam.

The devAs sent now Indra, who is the Lord of all devAs, to find about
the identity of the mysterious visitor. The Yaksha did not ask any
questions and vanished suddenly. Indra was astounded. The Yaksha
might have disappeared so that the Lord of the devAs would not be
embarrassed before his subjects. Brahman must have concluded that
Indra can not display his valour and demonstrate his superiority just
like Agni and Vayu. The Yaksha decided that Indra will not return to
his lokam without knowing who he was. The Yaksha decided now that
he has to get the message across to Indra that there is a far superior
force in the universe other than the king of the devAs. Indra was
surprised and confused as to what should be the reason for the Yaksha
to vanish.

At this time, there appeared in the sky, a beautiful woman wearing a

lot of jewelry. Indra thought this woman might be Yaksha in another
form and it took some time for him to recognize this divine lady as
Parvati, the wife of Lord Siva, whom he has seen many times before.
Indra approached Parvati and asked Her who that mysterious Yaksha
was! She answered - "Oh Indra! The Yaksha is the Parabrahman.
Without His anugraham, none of you can do anything. Whatever power
you boast off is a small measure of His limitless power".

Now, Indra understood the reality and explained to Agni and Vayu who
the Yaksha was. If this Brahma svarUpam shines, its radiance would

23
exceed that of the lightning and its speed would beat that of the
mind. It is called the vanam (forest) because of its abundance of
countless kalyANa guNams. Brahma J~nAnam will arise in the minds
of those who learn the Vedas and stay as the speakers of Truth (satya
vAdis). Brahma VidyA will stand tall for those with good anushThAnam,
control over their senses and the power of penance. Such fortunate
ones will enter the divine abode of the Parama Purushan to enjoy the
eternal (nitya) and blemishless (niravadika) sukham of moksham.

****

3. KaThopanishad

Introduction
KaThopanishad belongs to the kaTha (कठ) SAkhA of KrishNa Yajur
Veda. This SAkhA is associated with KaTha Rishi. This Upanishad has
two chapters. Each chapter has three vallI-s (divisions). In total, there
are six vallI-s. The first vallI covers the story of Naciketas. The second
valli finds Yama teaching Naciketa, the nature of the Atman through
omkAra or PraNava emphasizes that the victory over sensory organs is
a necessary prerequisite for gaining moksham. The fourth vallI reveals
that an intelligent person will turn inward to gain immortality. The fifth
vallI hails the glories of ParamAtman. The sixth vallI concludes with an
important statement that, "When all the knots of the heart in the of
form of rAga (passion) and dvesha (hatred) are destroyed, then a
mortal becomes immortal and enjoys Brahman here alone".

The episode/upAkhyAnam on Naciketa is also in taittirIya brAhmaNam

(3.11.8). This episode is also found in MahA BhAratam, anuSAsana
parvam with some variations.

KaThopanishad sAram

VallI 1: A Gautama named VaajaSravas, had a son named Naciketas.

His father sold everything he possessed to give as dakshiNA (offering)
to participants to conduct a yAga. Naciketas noticed that his father
was giving away as charity feeble old cows, which has no strength
even to eat or drink. The son told his father that the giving away of
the weak and old cows will land him in the dark worlds. He offered
himself in lieu of the cows as gifts to save his father from such
disaster. He repeated his offer three times to his father and pressed
his father for a response. The father did not want to give his son as a
charity. He became angry with the pestering of the well meaning, fair

24
minded son. When his anger intensified, the father said, "I will give
away you to Yama in place of the cows". Later, he regretted his hasty
decision and withdrew from his earlier offer. The son wanted his father
not to withdraw from the offering of him in lieu of the weak and old
cows to the Brahmins, who helped with the sacred sacrifice. He
decided to travel to the house of Yama dharma on his own. The father
agreed to send his son when Yama is not at his house at that time.
The son arrived and spent three days without food or water outside
Yama's house. He fasted until Yama returned back. Yama was unhappy
that the young Brahmin had to fast for three nights and offered three
boons as atonement for his mistake. Naciketas accepted graciously the
three boons offered by Yama. In the first boon, he asked that his
father to be happy over reunion with his son on return to home and
chase away his sorrows. Next, he asked and received the instructions
for performing a yAgam to free him from old age and death. This is the
fire sacrifice that will land him in svargam, where the jeevan is freed
from cycles of birth and death and enjoys moksha Sukham. This boon
was readily granted by Yama and is linked with a yAgam (ayanam)
done with VaidikAgni with the agni KuNTams constructed with many
varieties of red brick for performing the homam. Yama was happy to
instruct the young Brahmin with those instructions sanctioned in the
Veda. Yama was very pleased with the eager student's learning skills
that made him remember and repeat everything he was taught just
once. Yama granted hence the second boon without hesitation.

(The svargam described in some sections of the KaThopanishad and

Kenopanishad is indeed moksham although it is referred to as svargam
in these. It is not the svargam of Indra and devAs enjoying unstable
bhogams (enjoyment). It is not prAkruta svargam. The moksham here
is related svargam without sorrow and it is unalloyed, eternal bliss. It
is desired by all. It is not different from moksham. Indra's svargam is
the world described by his admirers and is intended as a flattering
tribute.)

The third request from Naciketas to Yama was to the status of the
dead one. He asked Yama to remove his doubts about the status of
the dead one after death. He wanted to know if the soul exists or not
in some form after death. Yama understood immediately that
Naciketas wanted to know about the full details on the Atma tattvam.
That would be about the mukta Jeevan being with the Supreme
Brahman and enjoying the bhogams of SrI VaikuNTham and
performing blemishless kaimkaryams there to the ParamAtmA. Yama
wanted to test the fitness of the young Brahmin to receive such a lofty
upadeSam. Yama offered therefore alternate blessings to

25
dissuade Naciketas from learning about Atma tattvam. Naciketas was
not tempted by the offerings other than what he desired to acquire.
Yama was happy with the vairAgyam of Naciketas and was pleased to
instruct Naciketas.

VallI 2: The Sreyas and preyas are the two categories

of PurushArthams (desired goals of life). Sreyas is what is beneficial to
one and would yield auspicious phalans. Preyas is desirable but
perishable. They do not yield lasting phalans. Oh Naciketas! You stood
firmly on the side of Sreyas as you sought Atma VidyA. In this world,
there are vidyA and avidyA. Those who mingle with avidyA are always
under my control. "Oh Naciketas! VidyA appears to be with you and
shine. There are many in this world who do not know about vidyA.
Even if a few have heard of it, their understanding of vidyA is shallow.
One who is competent to describe the true doctrines of vidyA and
those who approach him to learn about it and gets clarity even after
instruction by a sadAcArya are fewer. Since the doctrines of vidyA are
subtle and have been much argued about, there are not many
competent teachers. It is not easily seen and is hidden inside illogic.
To comprehend it, one has to perform Yoga to see the JeevAtmA and
meditate thereafter to become a liberated one (mukta). Seeing the
ParamAtmA (Seshi) through upAsanAs and ArAdhanam, the AtmA
enjoys brahmAnandam. Oh Naciketas! The door of Brahman would
now be wide open to you. The means for gaining this PurushArtham is
certain. It is not like dharma and adharma acquired randomly. The
upAsana with PraNavam celebrated by the Vedas is the unfailing
means for gaining moksham. JeevAtmA has no births or deaths. It is
eternal. One can destroy the body housing the jeevan but itself can
not be destroyed. Since this indestructible jeevan without limbs stays
subtle inside the body, it is not easy to acquire the vision of the jeevan
through j~nAna Sakti alone. It has many controversies surrounding it.
I, only (Yama) know about it. One who disassociates from bad deeds
and controls the mind and shows reverence to it can ripen his
j~nAnam about it and benefit. No inauspicious conduct would do. Who
indeed would know its subtle and powerful nature and svarUpam? Not
many!"

VallI 3: In spite of these supreme attributes, the brahman is sulabha

(easy to access) and suSIla (noble traits). The JeevAtmA and the
ParamAtmA have entered into the cave of the heart. They both
consume sukrta (meritorious) phalans. ParamAtmA acts like an
accompanying enjoyer. He makes the abhinayam (mime) as though
He is partaking the food and drinks with you. What He consumes is
only lIlA rasam, since the JeevAtmA actually consumes the sukrta

26
phalan. As a result, it has no lustre and appears like a shadow of the
ParamAtmA. ParamAtmA however is full of jyoti. For the JeevAtmA,
body is a chariot. Buddhi is his charioteer. Mind is the rein. The
sensory organs are the horses. He uses these angams to enjoy the
comforts and sorrow with them. When the sensory organs viz., horses
are not controlled properly, the JeevAtmA loses his way. He becomes
the possessor of faulty knowledge. The Jeevan with the right
knowledge, handles the senses and others properly, crosses the entire
path to moksham and reaches the Supreme Abode of Lord VishNu.
When the sensory organs, mind, buddhi, SarIram are well handled, the
rest look trivial. The Supreme phalan to be attained is ParamatmA.
This is Sreyas. "Get up! Awaken! Please get the rare boons from
ParamAtmA". Such pursuits are like walking on the edge of a sword.
and are difficult.

Valli 4: Now the matters related to ParamAtmA are described. All the
sensory organs have been created looking outward. It is rare to inward
looking attitude. In spite of it, many brave ones turn their gaze inward
and gain moksham. For cognizing the various matters like dreaming,
wakeful state, He is the instrument behind them. He is also the
cognizer of the JeevatmA-ParamAtmA svarUpams. He is the One, who
is the vyUha rUpan that blesses BrahmA. He creates Brahman first,
blesses him with everything to create the world. He is the Agni needed
for all yAgams. He is the One and only ParamAtmA who pervades
everything in this Universe. The sUryan that causes Sunrise and
Sunset and other devatAs seek Him as refuge. They do not disobey
Him. He is the Lord of both this earth and the other world. He is the
Supreme ISvara. One who does not understand this has no possibility
to gain moksham (neha nA nAsti kincana). One needs a pure mind to
know that there are no superior tattvams. To enable us to know this
and meditate on Him, He sits in our heart cave just the size of a
thumb without any disgust.

Just as the rain water that fell on difficult to reach terrain runs in
different directions, even so who comprehends dharma relating to the
Supreme Self differently runs after them only. He is the One who gives
them that kind of samsAric experience. If one recognize Him as the
indweller (antaryAmi) of all, there is no variation in the conductance of
one's dharma. He can not be seen here on this earth. One should not
wail over the difficulties of this samsAric world. For seeing Him
with ripe bhakti-filled mind, one should be rooted in YogA.

Valli 5: Earlier, the SarIram was compared to a chariot/Ratham.

That chariot serves as the city with many entrances. The one who has

27
a twisted mind and yet knows about this city as the righteous
Supreme Being's city and conducts his anushThAnams gains
moksham without obstacles. This muktAtmA as well as the tiny to
mighty ones, the meditator who controls the prANa and apAana
vAyus and meditates, the one who thinks that all beings are
manifestations of Him and the one who dwells deep in the material
matters and perishes, all of them have this understanding of the
Supreme Lord as sarveSvaran. They know that He is the one, who
creates all things and resides in one's heart cavity as the antaryAmi
Brahmam. He is the One, who creates during sleeping time the dreams
of the jeevans appropriate to their two kinds of Karmas (puNya-
pApams). Dreams arise out of His sankalpam. He is the eternal
cetanan (ParamAtmA), who grants the desired boons to the multitudes
of cetanams (sentient beings). He is the energizing jyoti behind the
Sun and the Moon. He impales the radiant bodies with His radiance.
They look like darkness of the night next to Him. Those who
understands this tattvam and meditates on Him gain lasting bliss.
They should meditate on Him as the one resident in one's heart. At the
end, all the sins will be driven away. As long as He is inside in our
heart cavity, the body has prANa on this earth. Those who do not
understand this Truism, develop dehAtma Brahmam (self as the Atma)
and mistake the insentient body for the sentient Jeevan. Those who
observes their karmas with this j~nAnam and meditate on Him gain
moksham.

Valli 6: The eternal aSvattha (banyan) tree with its branches inside
the earth and its roots above the earth is the everlasting samsAra
tree. All entities in this tree are under the total control of the
Brahman. This aSvattha tree is referred to in Srimad Bhagavad GitA.
All tremble before this Brahman. It is not possible to know Him in the
worlds outside this prakrti maNDalam (our universe). We should not
develop sorrow over the difficulties that samsAris experience here. We
can not see Him with our physical eyes (mAmsa cakshus). One should
establish himself in YogA with bhakti to see Him with our eyes. After
enchanting Him, the mind, the indriyams will become favorable to the
achiever (sAdhaka). The one who gets clarity of mind from the
upadeSam from a sadAcArya and has total faith in Him being present
in this earth and observes his karmAnushThAnams will be freed of his
sins, bad deeds and desires will experience the Lord here itself. He will
sever the knots in his heart, abandon the nerve centers (nADis) that
will take him to samsAra maNDalam and seek sushumnA nADi instead
and travel through it to reach the Lord's Supreme Abode. Therefore it
is very beneficial to understand the unique vaibhavams of ParamAtmA.

28
This is the essence of kaThopanishad, which describes the VishNu
upAsanA of the Jeevan and its life as a bonded servant of the Lord to
enjoy the blemishless sukham of residing in Sri VaikuNTham as a
liberated Jeevan eternally.

4. PraSnopanishad

After the above three Upanishads, there are three more Upanishads,
(prAsna, muNDaka and mANDukya) belonging to the atharva Veda like
atharva SikhA. The PraSnopanishad has six praSna-s or khaNDa-s.
PraSna means question. Each praSna (question) from a Rishi is
answered in each of the six praSna. SukeSA, Saibya, SauryAyaNi,
Kausalya, BhArgava and Kabandhi are the six Rishis, who approached
PippalAda, a great soul, an expert on brahmam, who could answer the
questions on brahmam in a clear manner and prostrated before him.
All of them are devoted to brahmam and well knowledgeable, except
one who has a lesser knowledge on brahmam. The Rishi said to them -
"Stay with me for a year practicing austerity/penance, celibacy, and
faith. Then you may ask questions you want, and if I know, I will
answer them all". Accordingly, they waited for a year and got their
doubts cleared. The order of the questions of the six visiting sages
were organized in a way that reflected their levels of brahma
j~nAnam.

The sixth sage, Kabandhi with lesser knowledgeable on brahmam,

came to the Rishi and asked the first question.

1. The sage, Kabandhi's question was - Where from the creatures are
born? (He was asking the cause for their births).

AcArya PippalAda - PrajApati, the creator who was desirous of creating

creatures/praja-s thought about creating many and diverse creatures.
For that purpose, he as the Lord of creatures, created two entities
named rayi and PrANa. The jeeva samashTi is PrANa. Rayi is the body
for the PrANa. For this srshTi/creation, ParamAtmA is in the form of
kAla (time) rupam and anna/food rupam. Samvatsaram/year,
mAsa/month, and the day are kAla rUpam. kAlam's amSam is
dakshiNAyana through whose mouth some creatures/praja-s reach
Chandra lokam, enjoy their pleasures there and return to this earth.
These jeevans are fully engaged in the observance of karma-s. Those
who observed Brahma vidyA understood the tattvam-s related to
AtmA. They reach sUrya maNDalam and enter it through the door of
uttarAyaNa. They do not return to samsAra maNDalam. Among the

29
months, Sukla paksham is the best (auspicious) one for performing
auspicious/good karma-s. Those who do have the union with women
during day will harm the prANa, but to unite in night is considered as
observing brahmacarya/celibacy and will not harm prANa. ParamAtmA
is the cause for the origin of creatures from food. For the ones who
have purity of mind, speech and body, the jeevans occupy Brahma
lokam, which is one stage above prakrti maNDalam.

Thus, the reason for the birth of creatures was explained. (Here
Chandra lokam is synonymous to svargam.)

2. The fifth Rishi, BhArgava - Oh AcArya! Who are the devatas that
provide support for the body of the created being? Which ones are the
devatas, who manifest the body? Among them, who is the superior?

AcArya PippalAda - The five elements/panca bhUtam-s, AkASa et al

are superior bhUtam-s and the devatas known as sensory organs
(indriyam-s) protect the body. Among them all, the prANa vAyu/vital
breath is the most superior. Not knowing about this loftiness of the
vital breath/prANa vAyu by the devatas, prANa vAyu said to them: "Do
not have delusions on this matter. May you not forget that the bees
constructing bee-hive obey the queen bee! Similarly, you must obey
me in view of my indispensability to all of you. If I were to leave your
body, you won't be able to sustain yourselves. PrANa vAyu thus
proved this. Knowing this truth, the speech, mind, eye, ears praised
prANa and in the Upanishads praising everywhere brahma prANa.
(These four are the needed means for learning the Upanishads.
aitareya Upanishad elaborates on this matter. If these four sensory
organs praised PrANa vAyu, it means that all sensory organs praised
PrANa as well. Their eulogies are housed in this kaNDa). They said:
"Oh PrANa vAyu! Agni, sUryan, clouds, Indra, Chandran, BhUmi, the
gross and subtle matters, the Veda, AcAra, the good and the bad art
Thou! Please stay in our bodies, please stay inside our bodies.

In this PraSna, the word PrANa is used to point Jeevan. PrANa vAyu's
glories are indicated by the praise of the Jeevan.

3. The fourth Rishi, Kausalya - Where does PrANa vAyu originate from?
How does it join the body? How does it separate itself from the body?
Where does it get established after leaving the body? Through which
route does it exit? How does it differ in existence from inside and
outside the body?

30
AcArya PippalAda - Your questions are superior thus revealing your
high level of brahma j~nAnam. I will tell you elaborately and clearly on
these matters. PrANa vAyu also rises from the aforementioned
ParamAtmA. Just as shadow for the body, mind/manas and other
indriyam-s stay unseparated from the Jeevan. It rules over the
indriyam-s. It enters the body just as shadow enters with the
accompaniment of the body. Similar to the King of various regions of
his kingdom, rules over the individual regions, PrANa vAyu rules over
the other indriyam-s. It stays out of its own volition to stay at the face
region and commands the organs, which are down below as apAna.
Where Agni exists at the stomach, it manifests as samAna. At the
heart, where AtmA stays, it stays at the nerve centers (nADis) as
vyAna. It stays as udAna in the nerve centers, when the puNya lokams
are reached by the pious and pApa lokams are reached by those
whose sins accumulate. The prANa-apAna-samAna-vyAna-udAna
vAyus have links to sUryan, BhUmi, AkASa, vAyu and tejas/radiance.
Therefore, prANa exists outside the body in the form of sUryan.

4. The third Rishi, SauryAyaNi - When one sleeps, which sensory

organs are without activity and which are active? Who sees the
dreams? Who enjoys the happiness from those dreams? Where do the
content of these dreams stay?

AcArya PippalAda - Just as the different rays of the Sun that has
spread all over join the orbit of the Sun at Sunset, all indriyam-s loses
their activities and dwell together at the mind/manas. At that time,
prANa apAnAdi vAyu-s alone are active. In the stomach, the Agni
digests the food consumed. At that time, prANa takes the mind to
where Parabrahmam resides in the body. On the way during this
travel, svapna anubhavam takes place and what was heard or seen,
what was enjoyed long ago and what is going to be enjoyed are
experienced. When the mind approaches, the tejas of ParamAtmA
wipes out all these svapna anubhavams are erased. Jeevan enjoys the
bliss of svapna anubhavam. When all have reached layam/merge in
him, JeevAtmA stays in the embrace of ParamAtmA. The jeevan who
meditates on the ParamAtmA through upAsanA, it becomes
omniscient and is honored everywhere.

(The next question is about that upAsanA mentioned at the end of this
PraSna.)

5. The second Rishi, Saibya - What world does a jeevAtmA gain, when
it meditates on PraNavam all its life?

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Sage PippalAda - PraNavam is in the forms of para-apara-brahma
rUpams. If one uses the hrasva rUpa PraNavam of one unit (mAtra),
the jeevan will be born in the earth, performs penance, observe
brahmacaryam, practices AstIkyam (trust in Vedas) will enjoy wealth
of many kinds. The one who meditates on dhIrga PraNavam with two
units, it enters Chandra lokam and enjoys all bless there. The one who
uses the three unit of PraNavam will gets destroyed all his sins and
reach Brahma lokam and would meet the Lord of Supreme Abode (SrI
VaikuNTham), ParamapadanAthan.

(The above praSna (praSna 5) explains the relation/sambandham

between Jeevan and Brahmam).

6. The first Rishi, SukeSa - Oh AcArya! The prince of Kosala deSam,

HiraNyanAbha asked me about the identity of shoDaSakala Purusha
(one with sixteen parts). I told him the truth that I did not know.
Where does such a Purusha reside? Please bless me with that
knowledge?

AcArya PippalAda - That purusha with sixteen parts (shODaSakala) is

in this body. He thinks about his status to stay established in this body
and leave the body with the others. He created the sixteen entities,
prANa, faith/SraddhA, panca bhUtam-s/five elements (space, air, agni,
water, and earth), sense organs, mind/manas, annam/food,
veeryam/strength, tapas/penance, veda mantra-s, sacrificial
rites/karma, the worlds and in the worlds name.

After that, the AcArya finished his upadeSam, saying that

Parabrahmam is Superior to the Jeevan and concluded with the
statement: "The mighty rivers enter into the Ocean and lose their
names and forms as if they are under the control of the sea. Similarly,
the sixteen parts of Jeevan enter into the ParamAtmA and are ruled by
the ParamAtmA. One has to understand the Superior Being this way.
For one, who comprehends the Parabrahman this way does not fear
about death. So far I know of that Parabrahmam and there is nothing
superior than this.

Then all the six Rishis eulogized the AcArya and prostrated before him.
Let us worship the Rishis.

This is the sAram of praSnopanishad

****

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 5. MuNDakopanishad

This Upanishad belongs to the atharva Veda. This is divided into three
sections known as muNDaka. Each muNDaka has two khANDa-s. Thus
there are six khaNDa-s in this Upanishad.

Brahma was born before all the devAs. He creates and protects the
universe and its beings. He performed upadeSam to his eldest son,
Artharvan, on Brahma divya which the basis for all vidyA-s. Atharvan
told this Brahma vidyA to Angir; Angir taught this to
BharadvAjasatyavAha, and the latter taught it to Angiras. A noble
person named Saunaka approached Angiras in proper manner and
asked: "What knowledge makes one knowledgeable about
everything?" (The answer given by Sage Angiras to Saunaka for this
question became "muNDakopanishad". It is clearly noted at the end of
this Upanishad that the upadeSam is housed in its entirety as
muNDakopanishad. Angiras's prAcArya/teacher of the teacher, Angir is
the Sishya of Atharvan, son of Brahma. Sage Angir is also addressed
as Angiras. At the beginning of the atharvaSikha Upanishad, it is
known that PippalAda's son Angiras is Sishya of Atharvan. Here not
reading as PaippalAda but addressed as PippalAda to remind us that
both Angiras and PippalAda were the SishyAs of Atharvan. The
upadeSam of Atharvan is atharvaSikhA and that of his Sishya
PippalAda is PraSnopanishad. MuNDakopanishad was the upadeSam
of Angir or Angiras. This AcArya prAcArya links could be the atharva
upadeSa paramparA referred to in VishNu PurANam.)

1. UpadeSam of Sage Angiras is - There are two kinds of knowledge

(vidyA) to be known as said by the knowers of brahmam (brahma
j~nAni). They are known as parA and aparA (higher and lower) vidyA.
The study of aparA vidyA deals with the study of the Vedas and its six
sections/limbs. ParA vidyA is the vidyA associated with gaining
imperishable Brahman and to have direct visualization of Brahman
(Brahma sAkshAtkAram). Such a blissful sAkshAtkAram is within the
reach of J~nAnis. That Brahman is different from the sentient and
insentient beings. Brahman is eternal, all pervasive (sarva vyApi) and
subtle (Parama sUkshmam). There is nothing superior to it and stays
not only in this Universe but is also pervasively present in other
Universes as well. The best comparison of the activities of creation by
Brahma is like the web building activity of the spider, which builds its
own net from its body and resides in there. Brahman is the abode for
the creation, maintenance and dissolution of the Universe and its
beings. In the areas of omniscience and omnipotence, it is most
powerful and supremely knowledgeable.

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2. For those who perform their karma-s, Brahma lokam is within their
reach. No nitya karmA should be abandoned. All the phalans up to
Brahma lokam can be gained by various karmAnushThtAnam-s only
Such of those karma-s are like a person drowned in the sea and to
survive, getting a ship with holes. For those who perform these
karmAs without knowledge on the doctrines behind them, descent
from Brahma lokam, entry into the whirlpool of SamsAram and
residence in hell are possible. For those, who know the Parama
Purushan and perform the designated karma-s, enter His world
through the gates of sUrya maNDalam. One should reject the karma-s
yielding perishable pleasures and perform nitya karma-s and seek a
sadAcArya with knowledge about the meanings of the Vedas. The Guru
will perform upadeSam on Brahman to Sishya for gaining Brahma
j~nAnam.

3. From that perfect Brahman in the upper world, all arise like sparks
of fire from Agni including the Jeevans having the size of atoms. From
Brahman alone arise prANa, mind, five element (panca bhUtam-s),
this Universe and its beings and Veda arise. When the universes
become his body, he becomes their antaryAmi (indweller).

4. One should use PraNavam as his bow, jeevAtmA as his arrow,

sharpened by his upAsanA and aim it at the target of Brahman. That is
the means for moksham. He is in the Paramapadam. He is
everywhere. That type of kAraNa vastu is in our heart cavity. For the
one who has visualized it, attachment, hatred and all other bonds,
doubts, and pApa-puNyams will drop off. Before its radiance, no other
jyoti could look brighter. It is through that Brahma jyoti, all the other
jyotis are illumined.

5. Body is a tree. Two beautiful birds dwell in that tree as their home.
One of the two birds eat all the sweet fruits of the tree. The other bird
shines beautifully without eating the fruits. When the jeevan
understands that the Parama Purushan is different than him and His
glories are far superior to him, that Jeevan attains moksham. For
those who comprehend that Brahman as the upAdAna kAraNa
(material cause) and nimitta kAraNa (instrumental cause), the
puNyams and the pApams are destroyed and they attain a special
status of moksham. The jeevan that practices Brahma vidyA, while
observing karmAnushThAnams is the best among j~nAnis. Truth,
penance, clear intelligence are all needed. For the one, who worships
the brahmavid, all universes are his phalans. It is clear that apacAram-
s (misdeeds) hurled at such brahmavids/vedic scholars are to be
avoided utterly.

34
6. For the one engaged in brahmopAsana, He would not desire any
material pleasures. Just to receive any instruction from his AcArya,
analysis of the received instructions, obtaining clarity and continuing
with such meditations are not enough. BhagavAn's anugraham is also
essential. Carelessness is to be avoided. For the one who is fit enough
through above practices, Brahman will show His sacred form/rUpam.
Firmness, penance (tapobalam and external Suddhi/AcAram are also
essential. The seven items mentioned by Brahmanandi in SrI
BhAshyam to attain success in the practice of Bhakti yogam are:
viveka, vimoka, abhyAsa, kriyA, kalyANa, anavasAdha, anuddharsham
-- are needed. Viveka is the consumption of Suddha AhAram as
prescribed by the SAstra-s. Vimoka is development of detachment
from material pleasures. abhyAsa is the continuous practice of bhakti
to attain Brahmam. KriyA is vaidika karmAnushThAnam. KalyANa is
satyam and the coming together of speech, body and mind in a united
way, dayA (compassion), dAna (charity). ahimsA (nonviolence).
anavAsada is freedom from tiredness, dejection. anuddharsha is not
to get excited with extreme joy/exultation. For success in bhakti
yogam, all of the above have to come together. The obstacles in the
path of pursuit of Brahman are removed this way. Just as the river
waters that enter the ocean lose their names and forms, the intelligent
sentient (Brahma j~nAni) comes close to the Parama Purushan. Those
born in his lineage would have Brahma j~nAnam.

This is the essence (sAram) of muNDakopanishad.

****

6. mANDUkyopanishad

This is a small Upanishad and yet has four khaNDa-s.

This Upanishad separates the aksharams of the PraNavam and

instructs us on upAsanam. Many pramANams give the meanings of
these aksharams. This Upanishad breaks down the PraNavam into its
individual aksharams and instructs us to perform upAsanA as
VaiSvAnara, taijasa and PrAj~na. For this purpose, it describes
PraNavam in this manner: "All the PraNavam are recognized as Om.
The past (dead), the present (born), future (the ones to be born) and
those that are not under the control of time are all PraNavam.
Brahmam with four aksharams is that PraNavam as well.

In the second khaNDa, the four words used for describing Brahman for
upAsana are: VaiSvAnara, taijasa, PrAj~na and turIya. Jeevan has

35
four states: VaiSvanara/wakeful, taijasa/dream state, PrA~jna/deep
sleep state and turIya/moksham. Each of these four mUrtis
administers one of the above four. Each of the four mUrtis are
described and they are pointed out as the reason for srishTi/creation,
sthiti (sustenance) and samhAram (dissolution) and the fourth one not
involved in these tasks is the SAnta mUrti, the turIya. That is the
AtmA, one should realize about. Here, VaiSvAnara, taijasa, PrA~jna
and turIya denote Aniruddha, Pradyumna, SankarshaNa and Vasudeva
respectively are the mUrtis of BhagavAn as per the description of
Upanishad BhAshyakArar. This is explained in great detail in SrImad
BhAgavatam and SrI pAncarAtram. If Brahman manages the
wakefulness and dream states, Brahmam is not touched by the
blemishes. In brahmasUtram, the ubhayalingAdhikaraNam is the
section to dwell deeper for clarification of doubts.

The third khaNDa comments on the three aksharams of PraNavam

(akAram, ukAram and makAram) and considers them as the three
vyUha mUrtis and describes the phalan of meditation on them.

The fourth khaNDa dealing with the entire PraNavam is treated as the
mukhya mUrti who could be instrumental for moksha phalan.

In SrI PaancarAtram, the key vyUha rUpams are explained in detail by

our pUrvAcAryAs granthams. We will briefly describe them here:
vyuhams are needed for the conductance of the leelA vibhUti of the
Lord here on this earth. Among the vyUha rUpams, ParavAsudeva
mUrti blesses the mukta jeevans to enjoy the bhogams on an equal
level with the Lord in nitya vibhUti/SrI VaikuNTham. srushTi, sthiti and
samhAram are a triad. Therefore the three Bhagavad rUpams that
manage them - SankarshaNa, Pradyumna and Aniruddha triad - alone
are considered as vyUham rUpams by a few. BhagavAn's six principal
guNams are J~nAna, bala, aiSvarya, vIrya, Sakti and tejas.

J~nAna-bala et al guNams show up in the SankarshaNa mUrti.

aiSvarya-vIrya guNams in Pradyumna mUrti and Sakti as well as tejas
appear in the Aniruddha mUrti. SankarshaNa takes over samhAram
and SAstra pracAram. Pradyumna takes care of creation and the
delineation of dharmAs. Aniruddha blesses one with protection
(rakshaNam) and grants Brahma J~nAnam. In reality, there are four
vyUham-s and not three. The first of the four vyuhams is Vasudeva.
To describe Him as a separate mUrti from mUla Vasudeva, He is
worshiped as Para Vasudeva or vyuha Vasudeva. For SankarshaNa and
others, separate activities are mentioned. VyUha Vasudeva is common
to all the four vyUhams. All the six guNams appear in vyUha

36
Vasudeva. In spite of having the six guNams in one mUrti under the
name of Vasudeva, in reality, the Para and vyuha differentiation of
Vasudeva makes Him two mUrtis.

ahirbudhnya samhitA and dictionary provide details on VyUha mUrtis.

LakshmI tantram and the sAtvata samhitA also describe the VyUha
mUrtis in great depth. They are - in Paramapadam, the Lord's rUpam
is of the form known as "visAka yUpam". SvetASvaratopanishad
attests this as "vrksha iva stabdho divi tishThati ekaH". In this tall
tree, at four places, there are four forms/rUpams. From the east to
north, there are four branches. The VyUha mUrtis of Vasudeva-
SankarshaNa-Pradyumna-aniruddha sit at the tip of each of the four
branches. The anga-pratyangAs are different. anga is the major limbs
of the body such as head. pratyanga is a section of the anga like wrist
for the hand. There will be other distinct differences among upa angAs.
Some of the mUrtis will be clear to see (spashTa). The weapons will be
indicated through rekha-s (lines) on the palm. At some places
Vasudeva mUrti would be clear to see and elsewhere it would not be.
Hence, Vyuha mUrtis are considered to be three in number. Below on
the ViSaka yUpam, the different levels of clarity among weapons, color
of tirumEni (SaRira), flags and other features related to their chosen
area of responsibility such as creation, sustenance and dissolution are
seen. Different levels of clarity and diffuseness are witnessed.

Thus, the different Vasudeva mUrtis et al have four states. We can

equate them to the four levels of consciousness of the jeevan
(wakefulness, state of dream, state of deep sleep and the fourth,
turIya/moksham). The jeevan in the wakeful state does all kinds of
things. Similarly jAgran mUrti is engaged in srshTi matters. In the
dream (svapnam) state, the jeevan sees but there is no activity on the
part of the body. In svapna Vasudeva et al mUrtis, there is no
engagement in seeing agony/condition during dream. The breathing
however continues. In Jeevan, during sushupti (deep sleep) state of
the jeevan, there is no breathing. In the turIya vyUha mUrti, there are
similarities in the four states of Jeevans and vyUha mUrtis, besides the
four states like jAgrat (wakefulness for the jeevans, there are four
states linked to the Jeevan's dhyAnam. The jAgrat dhyAnam is the
thoughts about the Lord, while engaged in external objects. Svapna
dhyAnam is the state of freedom from thoughts about external matters
and the focus is on BhagavAn so that the indriyams do not stray.
sushupti dhyAnam is the state, where the jeevan's dhyAnam is about
admixture with external objects alone. When all distractions are
removed, mUrchA dhyAnam sets in.

37
Thus, the division of the four mUrtis into four additional states are
described by SrI PaancarAtram. VishNu sahasranAmam refers to this
as: "caturAtmA caturvyUhaH". Please refer to SvAmi DeSikan's
Slokams in SrImad rahasyatraya sAram (RTS) and in one Slokam of
SrI Varadaraja pancASat and sArAsvAdhini bhAshyam for RTS. All of
these four states of jAgrat, svapnam, sushupti and turIya of the
jeevan and the vyUha mUrtis are considered to be covered in
mANDUkyopanishad.

Among these mUrtis, Brahman responds to the appeals of Brahma,

Rudra and others by emerging as SankarshaNa mUrti from Vasudeva
mUrti. Pradyumna mUrti arises from SankarshaNa and Aniruddha from
SankarshaNa. The abhimAni for jeeva tattvam is SankarshaNa.
Pradyumna is the abhimAni for manas. Aniruddha is for
ahankAram. This is mentioned in PaancarAtram. Therefore, those who
desire Vasudeva (moksham) approach Aniruddha first; then
Pradyumna and thereafter SankarshaNa. This kind of methodology in
upAsanam has one step elevation over others. This is pointed out in
SrI BhAshyam.

While in sleep state, jeevan alone shines in a blissful form,

SankarshaNa who manages sleep as praLayam is identified as jeeva
tattva abhimAni. During dreaming, only the mind works according to
many. Therefore, Pradyumna, who controls dream and creation is
considered as abhimAni for mind. ahankAram fits in with dehAtma
Brahmam. This brahmam lets one perform duties easily. Therefore,
the mUrti responsible for the state of jeevan in the wakeful and
rakshaNam (protection) is recognized as the abhimAni for ahankAram.

Thus, when we do research on vyUha matters, the discussions become

huge in size. mANDUkyopanishad is the source for such elaborations.
This Upanishad has the word "advaita" in it and has the sentence, "this
AtmA is Brahmam". This leads to the suggestion that this jeevan is
indeed Brahman. GaudapAda, prAcArya of Adi Sankara has
commented that this was done to make advaitam a vaidika matam and
to remove the celebration of bhauddha matam as the most prominent
darSanam in the world. Just as the many granthams of SvAmi
Alavandar inspired AcArya Ramanuja in developing the Bhagavad
RamAnuja darSanam, Adi Sankara was moved by mANDUkya
Upanishad and considered it as providing the essence of advaitam.
Using the upadeSams in this Upanishad, Adi Sankara created stutis,
sUtra-s, GitA bhAshyam and other works.

38
GaudapAda's work has four prakaraNa-s: "Agama prakaraNa,
vaitathya prakaraNa, advaita prakaraNa and alAta SAnti prakaraNa. All
of them are in the form of kArikAs/anushTup Slokams. The first
prakaraNam is the condensation of mANDUkya Upanishad and hence it
is called Agama prakaraNam. The next three khaNDa-s are for
establishing the advaita darSanam. These three are independent.
GaudapAda in Vaidatya prakaraNa stated that the world is an illusion
just like the dream and mAyA. In advaita prakaraNa, he stated - "Even
if all are illusions, there is one which is not an illusion. That is AtmA,
vij~nAnam". In alAta SAnti prakaraNa, the fourth of the khaNDa-s, He
said that there may be some conflict in other matam-s but there is no
opposition (no conflict) to advaita matam. alAta means a fire stick.
Just as the fire stick burns down to become ashes, other matams will
not survive. When the fire stick is rotated, it looks like continuous
circle of fire. All beings will appear in that whirling fire stick. Similar to
that, all will appear in the Brahmam and tranquility would rise.
GaudapAda dismissed the view that the expansion of the world is not
true and that kArya is kAraNa is just imagination.

Just as vyUha mUrtis, who work on creation without separation,

Vasudeva mUrti is considered advaita. The vAkyam, "ekameva
advidIyam" alone can not establish the advaita darSanam. Here, Jeeva
brahma aikyam (union) is not mentioned. The similarities are between
the Jeevan and the mUrtis controlling the Jeeva dasA-s. There is no
support for the central belief of advaitam, The world is not Real. The
ParamAtmA is the antaryAmi of Jeevan and hence the Jeeva-brahma
aikyam concept does not arise. MahA BhAratam, SrImad BhAgavatam
and PaancarAtram have covered a lot about VyUha matters. A
bhAshyam for mANDUkyam in consonance with PaancarAtram to
refute the view that the world is false is appropriate. Here, we have
established the ViSishTAdvaita view backed up by pramANam-s and
yukti-s and rejected the advaita view.

Thus extensive coverage of the meanings of PravaNam based on

VyUha mUrti matters is presented as the essence of
mANDUkyopanishad. The essence of three Upanishads of
praSnopanishad of the atharva veda's PippalAda SAkhA,
muNDakopanishad from muNDaka SAkhA and mANDUyakopanishad
from maNDuka SAkhA are described here.

****

39
 7. taittirIyopanishad

This Upanishad belongs to the AraNyaka section of SAkhA (branch) of

KrishNa Yajur Veda. The fifth and the sixth praSna of this SAkhA house
taittirIyopanishad. Among the two, the fifth praSna has the three
chapters of SIkshAvallI, AnandavallI or brahmavallI and bhrguvallI. SrI
Adi SankaracArya and SrI AnandathIrta (MadhvAcArya) have provided
their commentaries for this fifth praSna only. In the list of 108
Upanishads, the fifth praSna alone is listed as taittirIya Upanishad. The
sixth praSna, nArAyaNopanishad is counted as a separate Upanishad.
Yet it is correct to view the two praSna-s together as the taittirIya
Upanishad because the thought process continues smoothly from the
fifth to the sixth praSna. Upanishad BhAshyakArar considered them
together as one grantham and commented on it without adding any
mangala Sloka-s separately for each of them. Prior to Upanishad
BhAshyakArar, AcAryAs like SrI KooranArayaNa jeeyar and Bhatta
BhAskarar did the same. Adi SankaracArya and others did not write a
separate commentary on the sixth praSna of nArAyaNopanishad. But,
Bhaskara, VidyAraNya and the MadhvacArya have written bhAshyams.

The two praSna-s have also been split into three sections and are
called as sAmhitI Upanishad, vAruNI Upanishad and yAj~nikI
Upanishad. SIkshAvalli is called sAmhitI Upanishad since it starts with
the types of samhitopAsana. The Ananda and bhrgu vallIs focus on
the Ananda maya brahma vidyA and declares "saishA bhArgavI vAruNI
vidyA". Befitting the above mantram, the union of Ananda and bhrgu
vallIs leads to the name of vAruNI Upanishad. nArAyaNopanishad
becomes yAj~nikI Upanishad under this classification.

SIkshAvallI got its name because it describes the Veda part (anga) of
SIkshA. The second section, AnandavallI arose to spread the upAsanA
of the Anandamaya VidyA. It asserts that Brahman's bliss
(Anandam) is limitless. It has links to Brahma Sabdam ("brahmavit
Apnoti param"), it is known also as brahmavallI and is the front
portion of vAruNI Upanishad. The third section deals with the method
of upadeSam of the vidyA by VaruNa to his son, Bhrugu and hence
known as bhrguvallI. The second praSna is called yAj~nikI. The name
arose from sage Narayana known also as yaj~na visualizing Brahman.
Therefore, it is called yAj~nikI Upanishad as well as
nArAyaNopanishad. It is also said that nArAyaNopanishad got its
name as it addresses Narayana in great adoration. Since the sAdhaka
(aspirant) is reminded of the way to perform ArAdhanam for Brahman,
it is called yAj~nikI Upanishad. This Upanishad has the focus on nitya

40
karmAnushThAnam (daily performance of designated karma-s) and
panca kAla prakriyA (the five time divisions of the day to conduct daily
activities by a upAsaka like abhigamanam, upAdAnam et al).

SIkshAvallI

A prayer to protect the upAsakan and his AcArya is the goal of this
prayer to three devatAs:

"For me, who desires to recite Vedas during day and night, may the
devatAs of day and night, the Mitra, VaruNa, AryamAn, the Lords of
my sensory organs and limbs (karaNa kaLEbaram-s) with power
similar to trivikrama, the Vayu devata as Vedas bless us with Sukham
and make us recite Veda well and protect me and my teacher!
(Pranavam), Peace! Peace! Peace!".

Upanishads are for instructing us on the means to achieve the ultimate

goal of life (Parama PurushArtham) of moksha sukham. When the
jeevan does not have the karaNa kaLebarams (a body with prANa and
sensory organs/indriyams), it can not engage in following the means
(upAyam-s). That is why it is said: "SarIram Adyam khalu dharma
sAdhanam". The body indeed is a prerequisite and is indispensable for
pursuing dharmic practices leading to the supreme goals of life. Even if
we have the prANa and limbs, one needs bhogya bhoga upakaraNams
to enjoy. BhagavAn creates them in many forms, introduces the union
with other cetanam-s to enjoy them. For the kruta krutyars (those who
have followed either bhakti or prapatti yogams), He blesses them and
takes them to His moksha sthAnam of Paramapadam to enjoy the
limitless enjoyment eternally there. For those who perform upAsanA-s
in this world seeking a variety of worldly comforts (aihika sukhams),
Upanishad assumes responsibility to explain the fruits of even no
lasting pleasures of this world. The Upanishad explains to the kartAs
who enter in pursuit of the Amushmikam-s (worldly) obtained there
from. The Upanishad teaches them about the futility and short
duration of these material pleasures. The Upanishads instruct us with
the many paths to the mumukshu (one who desires moksham) attain
the Parama PurushArtham of moksham.

The taittirIyopanishad uses one upAsana with mantrams consisting of

PraNavam and VyAhruti for gaining moksham. There are many other
upAsanAs for the sAdhaka/aspirant. The Upanishads teach many ways
to attain the sukham that he strives for. The "O"kAram of PraNavam is
formed from the union of akAra with ukAra. Because of this union, this
samhitA started the upAsana with the subject of union this way:

41
The sections of Vedas are six. SIkshA SAstram is the first of the six
VedAngas (auxiliaries of the vedas), where the topics covered are:
varNa, svara, hrasva dhIrga et al mAtrA-s, the strong power for
pronunciation (pronunciation of each sound with a medium tone, that
is to say, neither too loud nor too soft) sAma and samhitA as santAna
or union. samhitA means union. For uniting, one needs two varNa-
s/akshara-s, they are two in number. These two are: pUrva rUpa and
uttara rUpam. The means to unite them is santAna. That which is
united becomes sandhi according to samhitA. This set of four - pUrva
rUpa, uttara rUpa, sandhi, santAna - in materials have their four
connections/sambandham-s: jyoti sambandha, vidyA sambandha,
prajA sambandha and SArIra sambandham. Those who perform
upAsanA on these four sets will be blessed with children, annam/food,
svargam and other phalans. MahA samhitA is the name given for the
different views/bhAvanAs of the samhitAs.

Then, PraNavam is eulogized and through its anugraham, the jeevan

requests for knowledge, health, skill to speak in a sweet manner, ears
to have very good hearing capacity to hear all. Then it request for
LakshmI stuti, food, dress, cattle, union of good bhAgavatAs, glory,
fame, lot of wealth/aiSvaryam, for this sentient being immersed in the
huge ocean of wealth, dehAtma Suddhi and lofty status recognized by
Vedic scholars.

The fourth vyAhruti of "mahaH" has to be united with the three

vyAhruti mantrams of bhUH, bhuvaH and suvaH. The vyAhruti of
mahaH refers to Brahman, who stands as the indweller of all the
devatAs acting as His SarIram. There are four kinds of upAsanAs for
the above vyAhrutis. Meditation of them would lead to a lofty status,
where all the devatAs honor the sAdhaka with their boons and
Brahma VidyA j~nAnam is attained. Such a person, worships the
beautiful Purusha in his hrdayAkASa. He climbs through one nerve
center at the heart, breaks the skull and travels afterwards to agni
lokam, vAyu lokam and Aditya lokam. It resides at these lokam-s for a
short time and then continues the journey, unites with the Brahman. It
has lost its ties with all karmAs and attains Suddha SarIram and like
nityasUris, (eternally liberated jeevans like ananta, Garuda) assume
bodies of their own choice to serve BhagavAn. It enjoys the pUrNa
Anandam at Paramapadam.

The next upadeSam is pAnktopadeSam. Pankti is one the chandas. In

this chandas, every pAdam has five aksharams. Any thing with sets of
five is called "pAnkta". In the body, there are three sets of
five elements inside the body and three sets of entities outside. The

42
upadeSam is to know well the three outside. Thereafter, PraNavam is
celebrated. Upanishad reminds us that everything is in the form of
PraNavam. No vaidika karmA is to be performed without PraNavam.

High Order of the tapas

The observances to be practiced all the time as per Upanishad are:

Statement on happenings exactly how it happened, understanding

Atma tattvam as it is and share it with others without variation,
observing fasting and designated penances well, develop detachment
from external temptations, control of the mind, acquisition of
vaidIkAgnis, performance of agnihotram, worshipping of guests/atithis,
performing the designated utsavams for humans, begetting children,
uniting with the wife at the appropriate times, expanding the family
and with all these dharma, perform adhyayanam (learning) and
adhyApanam (teaching). Latter two are very important to all.

A Rishi named Raathitara said that satyam (truth) alone is sufficient.

Sage Taponitya son of Sage PauruSishThi observed that tapas alone is
superior by fasting and reducing food intake. Sage Maudgalya nAka
put learning and teaching of Vedas in the front. These are the principal
list of tapas. (All observance of dharma are to remove bad guNams
and cultivate auspicious guNams to enhance one's j~nAnam. Although
all the others are done, learning and teaching are very important since
they create j~nAnam directly. That is why the latter two are stressed).
At the end of taittirIya Upanishad, it is stated the tapas known as
nyAsam is the very best. That is a different kind of tapas.

One should follow the upadeSam of triSankhu that stresses four

points: After chasing away ahankAra-mamkArams, develop fame and
auspicious guNams, please the Lord as His bhogam and
bhogopakaraNam and will stay eternally here through the power of
my knowledge. This is TriSankhu's upadeSam.

It is not enough to perform vedAdhyayanam-s (learning of VedAs) with

an AcArya. One has to learn subhAshitams (auspicious words of
wisdom). The AcArya should perform upadeSams like speak the truth
(satyam) always. Follow the path of dharma. Do not neglect the study
of Vedas (adhyayanam). Present Guru, his dakshiNA. Go on forward to
get married to increase your progeny. Do not reject what you like
among yoga kshemam (welfare). Consider your parents, Guru and
guests as the Lord Himself. Do not abandon your duties to your
ancestors (Pitru kAryam-s). Do not conclude that what you do is

43
right but think that blemish free vaidika anushThAnams (sadAcarams)
alone are to be done. There are people much more scholarly than us
and conduct yourself with modesty in interacting with them. When you
are giving away things as charity do not have attachment to the thing
that you give away and display enthusiasm. May the charity be
appropriate to your wealth and feel that what you are giving away is
modest and insignificant and control egotistic feelings! Behave
according to the way SAstra-s direct you. When in doubt about the
right way to do things, observe how learned ones do and follow their
conduct. When you come across the ones with poor conducts, interact
with them as the learned ones do. This is the secret wisdom of the
vedas (Veda rahasyam). This is what you will learn as parting
upadeSam. This upadeSams alone should be observed.

After all these upadeSams, the SIkshAvallI concludes with the

recitation of SAnti pATha.

AnandavallI

One who knows Brahman attains the Supreme, Parabrahaman. The

sAdhaka who knows Brahman as eternal, the embodiment of
j~nAnam and infinity - beyond time, place or being another
object/vastu - and worships Him at his heart cave enjoys that
Omniscient Paramapurusha at Paramapadam and also enjoys all the
comforts.

How is it? - From that ParamAtmA were born, the panca bhUtams
(five elements) like AkASa, to bhUmi/earth; from earth, medicinal
herbs (aushadhis); from herbs, annam/food; from food, the man's
body. The body of the man is verily the annamayam/essence of food.
It is famous for having limbs like head, legs et al. All the children are
born out of food and are rooted in it. They are born in food, grow up
and dwell in it. Hence, annam is the supreme medicine (sarva
aushadam). For those who worship it as Brahman, all kinds of annam
become available. (From AtmA, all entities from AkASa to annamayam
arise). What is this AtmA? --

Even in that annamaya body, there is an AtmA inside in a subtle form

and is known as PrANamaya AtmA. This also has head and other limbs.
Like the annamayam having head, right and left side (bhuja), mid
body, feet et al, for the PrANamaya AtmA, PrANa (vital breath) is the
head, vyAna is the right side, apAna is the left side, the vAyu in the
AkASa forms the middle body, the earth its support. Those who
worship the prANa as Brahman gains full life, since prANa is the life for

44
creatures and cannot live without prANa. (According to the Vedic
tradition, the full life of a man is one hundred years).

The one which is even more subtle is manomayam (the mind). The
VedAs become limbs for this AtmA. Yajur Veda related thoughts
become the head. Rk Veda thoughts form the right side of the body,
sAma veda thoughts form the left side of the manomayam. The
thoughts about the commands of the AcArya-s form the middle body.
atharva Veda thoughts are the foundation. The unique glory of this
manomayam is that it reminds us that limitless bliss is housed inside
the Parabrahmam.

That Anandam/bliss is revealed as the one beyond enjoyed by the

mind (manas) as well as by the Vedas that are its (manomayam's)
limbs. Vij~nAna mayam (intellect) is above the manomayam. It is the
jeevan. Many types of j~nAna Saktis are its limbs. These are -
SraddhA/faith its head, what is right (rtam) is its right side, what is
stayam/truth is its left side, Yoga is AtmA, mahat its tail (puccham).
This AtmA does all vaidika and laukIka (worldly) karmAs. The devatAs
worship Him as Brahman. Any one worshipping Him properly as
Brahman can gain sarva kAmam-s (all desires) at the time of exit from
the body.

Above vij~nAna mayam, there is another subtle AtmA known as

Anandamaya AtmA. The limbs are the divisions of Anandam. Priyam
(joy) is the head; moda (delight) is the right side. Pramoda (great
delight) is the left side. Anandam is the mid body. Brahmam is the
AdhAram/support. Priyam is the kind of Anandam linked to the joy
arising from seeing priya vastus (enjoyable things). moda is the joy of
receiving the objects of desire. Pramoda is the bliss of utilizing those
priya vastus. Mid body (trunk) - Anandam is the precious
experience/anubhavam of using them and gaining that sukham.
Brahmam linked to the lower part of the body is the AdhAram
foundation for this Brahmam. That the word Anandamayan
encompasses both the Parabrahmam and its categories of bliss. Thus
Brahmam is proven here. One who understands this is a satpurushan.
One who does not understand this is "asat" (non existent). This indeed
is the brief description of the vij~nAna maya AtmA of all entities like
Panca bhUtams, annamayam, prANa mayam, manomyam and
vij~nAna mayam.

[By being the AtmA for all, Brahman becomes nirvikAra/existent. By

enjoying everything, it displays pUrNa j~nAnam. It rises over all
others because it has kAla pariccheda (time-wise limitation), deSa

45
pariccheda (space-wise limitation), vastu pariccheda (object-wise
limitation). It is present at all times. It is present in all deSams. It is
the indweller in all and hence has vastu pariccheda. Thus with all of
these statements, the Veda vAkyam of "satyam j~nAnam anantam
brhama, yo veda nihitam guhAyAm" is clearly understood. Now, we
will comment on the vAkyam starting with "paramevyoman"].

Question: Does the upAsaka/meditator who meditate on this

Anandamaya Brahman reach the other world after his death? Does he
enjoy the new world equally well?

The detailed answer for this question: The aforesaid Anandamaya

AtmA has been described as having many pariNama-s (dimensions)
and creating and entering into acetanam-s that perish and the
cetanam-s that are eternal. The Brahman dwelt inside the created
beings and stayed as them. Using His entry inside, He created Himself.
Thus, this is rasam-Ananda rUpam. By receiving this, Jeevan becomes
the possessor for Anandam. It is the Ananda rUpa ParamAtmA, who
blesses one with this Anandam both in this and the other world. The
upAsana of this Brahman, who pervades cetanam-s and acetanam-s
will remove all fears. By abandoning the upAsana even for half a
second would enhance one's fear. One should realize that the
discontinuation of the meditation will be a great loss and should
continue with the meditation without let. Vayu, sUryan and the other
devatAs fear Him and perform their assigned duties perfectly, since
they know He will create fear in those who do not gain moksham
through meditation.

The Anandam of Parabrahmam, the father of the four faced

Brahmadevan and all the devAs is immeasurable. Let us explain this
statement. Anandam of the human (manushyAnandam) is considered
perfect, when he is at the height of his youth, sarva SAstra j~nAnam
and skills to teach them to those equal in age and see them happy
with acquisition of those skills. The human Anandam is full when he is
blessed with eating prowess, full life (Veda prAyam), strong mind and
physical strength and protects his kingdom with wealth and happiness
everywhere. This is the limit of human Anandam. The Anandam of
manushya Gandharva-s is one hundred times more than that of the
human.

The Anandam of deva gandharvas, Pitrus, those who were born in

devalokam, those who gained deva sAyujyam (close to devAs),
devAs, Indra, Bruhaspati and BrahmA increase one hundred fold as we
ascend from deva Gandharvas to Brahmadevan. Parabrahman's

46
Anandam is one hundred fold more than that of Brahmadevan. (When
we say the levels of Anandam increase one hundred times, it is not a
strict measurement. It means ananta or infinite. At one time, the Lord
carried all brahmANDam at the tip of His hair follicle, created countless
Brahma-s and ruled the worlds. How can we say that BhagavAn's
Anandam is only one hundred fold more than that of one BrahmA? We
have to conclude that His Anandam is more than all those Brahma-s
that He has created. We can count the number of sand particles on the
river bed of Ganga. We can also count the rain drops during the rain
shower but we can not give a count of the multitudes of Brahma-s
created by the Parabrahmam. How can we measure the level
of Anandam of the Brahman who sees everything?) His Bliss is beyond
the reach of speech and mind.

This manushyAnandam is at the same level as a Vedic scholar and firm

minded one/vairAgyaSAli, who has completed upAya anushThAnam
and is free of all sins and lives as a Brahma nishTha (devoted to
BrahmA) who has gained moksha sukham. One may wonder why the
Upanishad did not say that manushyAnandam is shared by a Srotria
(well behaved and learned in Vedas). There are a number of reasons
for this. The young man cited here may be a Srotria. Company with
woman (StirI sambandham) was not mentioned because the Srotria is
averse to desires (virakta). Finally, when para brahmAnandam is
mentioned, that Srotria is a mukta jeevan (liberated soul). From this
we infer that the Srotria here is a mukta and he enjoys all moksha
sukham equal to that of the Lord. In this world, there are virakta
Srotria-s. In Paramapadam also, there are virakta Srotria-s. Thus it is
suggested that the comforts enjoyed by the Para brahmam in the
Paramapadam are equal.

The Brahma j~nAni knows that the ParamAtmA residing at sUrya

maNDalam and inside his heart cave are the same. Empowered by
that j~nAnam, he travels through arcirAdi mArgam to Paramapadam
and has the sevA of SrI VaikuNThanAthan, the AtmA of all annamaya
Anandam. At this time, his puNya-s (good deeds) and pApam-s (bad
deeds/sins) have released him from their association. He has no
worries (nirvicAra). He has no worries about what will happen to him
at the time of death. He is a kruta krutya through bhakti or prapatti
yogam. He unites all of his karmA with the Lord and enjoys moksha
sukham at Paramapadam.

Thus, in the AnandavallI section, the attainment of moksham is tightly

linked to those who arrive at SrI VaikuNTham by traveling through

47
arcirAdi mArgam. The Anandam there is that of the ParamAtmA, who
has the sentient and insentient as His sacred body.

bhruguvallI

In the previous section of AnandavallI, Jagat kAraNatvam (cause for

the creation of the Universe) is mentioned for annamayam also. Some
may think that Jagat kAraNatvam may not be a feature of Brahman.
To alter this view and to elaborate on some additional features for
Anandamaya vidyA, bruguvallI was created. Bhrugu requested his
father VaruNa to instruct him on Parabrahma upadeSam. VaruNa
started his upadeSam using Jagat kAraNatvam as a lakshaNam. He
cleared up the doubts in the mind of his son that way that led to
Brahmam assuming sarva Jagat kAraNatvam.

For the son who asked about Brahman, VaruNa started with
annam/food, PrANa, eyes, nose, mind (manas), speech et al. Bhrugu
had doubts about so many brahmam-s. Reacting to that, VaruNa
commented that which is responsible for the srushTi (creation), sthiti
(existence) and layam (dissolution) can not be the Brahmam. After
hearing this, Bhrugu understood those three features. He felt that
annam, PrANa, eyes and ears can not be the cause of Jagat kAraNam
(cause for the creation of Universe). Since they are grouped together
with annam and PrANa, Bhrugu wondered why his father is instructing
him on things that are not responsible for Jagat kAraNam like
Brahman, even if they are not the cause for srushTi et al. They act as
tools to know about Brahman.

tapas is deep reflection (Alocana). Bhrugu reflected and realized that

annam is Jagat kAraNam. Therefore he thought that should be
Brahmam. He was not convinced. He prayed to his father and wanted
to gain clarity. To this, the father said that to know Brahmam is by
means of tapas. He recognized now annam can not serve as Brahman
since it is a perishable one. He performed tapas and dismissed one by
one, PrANamaya, manomaya, vij~nAnamaya as not having the
attributes for Brahman for different reasons with the help of
discussions with his father. Finally, he realized that Anandamayam has
the right attributes for being Brahman, which must have the power to
be upAdAna and nimitta kAraNam (material and instrumental cause)

If annam is Jagat kAraNam, one must revere it. It should not be

condemned and abandoned. It should be honored. One has to earn in
whatever way to get food to be offered to whoever comes. When one
makes the vow to perform the upAsanA, annam, cattle, j~nAnam and

48
fame will arrive on their own. Thus, BhruguvallI concludes with the
statement that the one engaged in Anandamaya vidyA will reach
Paramapadam, join with the Lord and travels wherever the Lord goes
and assumes appropriate rupam-s/forms, eat desired food, sing about
the Lord's glories, and enjoy paramAnandam. The questions asked in
earlier vallIs are thus answered. Upasaka can not get jeeva mukti,
while he is right here on the earth. One must enter Paramapadam
through sUrya maNDalam, perform upAsanA-s and then enter
Paramapadam. Not only does the upAsaka attain Paramapadam but he
also travels with the Lord and serves Him. This is the moksham
according to ViSishTAdvaitam.

Second PraSna (SrI nArAyaNopanishad)

When one looks at this Upanishad superficially, it might appear as

though the individual mantram-s look unrelated. A deeper analysis will
reveal that their goal is the nitya karmAnAnushThAnams
recommended by Ahnikam for the yogis. This was described in TippaNI
(comments/notes) by Sri UttamUr SvAmi. The sAram is presented
here in brief as per this view.

The first twenty mantram-s eulogize the Lord, EmperumAn. It says:

He is resting on the deep ocean, at the Sun's orbit, at His Supreme
Abode, SrI VaikuNTham. He illumines all the jyoti-s and empowers
them. He is the indweller of all (sarva antaryAmi), He takes care of all
creations, sustenance and destruction of the created sentient and
insentient beings. He is the Master of the two kinds of aiSvaryam,
leelA and nitya vibhUti-s. He is the One eulogized by the great poets
both at the Milky Ocean and SrI VaikuNTham. It is through His power
the mUla prakrurti takes all the diverse forms. He is thus worshiped
through all kinds of karmAs. He is the indweller of all the devAs. He is
the reason behind kAlam (time) in all its breadth. Both uttara
nArAyaNa (adbhya sambhUtaH) and HiraNyagarbha sUktam speaks
only about Him. He is an eternally liberated nityasUri. He is the
supremely auspicious Lord to sing about (Gandharva, HayagrIvan). He
incarnates in many forms. We attain Him through j~nAna and bhakti
yogams. This section belongs to the recital mantram after waking up
from the night's sleep.

Then, Agni, Rudra, Vinayaka, Garuda, durghi, nArAyAnA respectively

are invoked through their mantram-s. This is followed by taking
the panic grass (அ கம் ல்), a lump of earth for ritual bath. At the
bathing place, aghamarshaNa sUktam is recited and meditation on
49
SrIman Narayana is done to remove all sins through the snAnam. After
snAnam, some mantram-s are recited to remove bad karmAs and sins.
Thus so far, the deed to be done during abhigamana kAlam (time) is
described.

Now, brahmopAsanam mixed with PraNavam and VyAhrutis (bhUH

bhuvaH suvaH) is done and the mantrams point out that the lofty
penance (tapas) is through VyAhruti brahmopAsanam compared to
tapas based on satyam et al. Nevertheless, the fragrance from puNya
karmAs spread far and wide just as the fragrance from a flowering
tree. Just as a human being should not become the target for the
sharp tip of a knife, he should avoid stating falsehood. He should not
fall into that pit. One should follow Andal's upadeSam, "ceyyAtena
ceyyOm". It goes on to describe that BhagavAn is the root cause for
the creation of the Universes and its beings. It concludes with madhu
sUktam and kruta sUktam, which pray for air, the oceans, rivers, day
and night, earth and the upper worlds, the trees, plants, the Sun, cows
to generate honey (madhu) for us. Kruta sUktam clarifies that the
para-vyUha-vibhava rUpa BhagavAn is the enjoyable object (bhogya
vastu, like honey, milk) for His bhaktAs.

Further, mantram-s say that moksham is not gained by dharmArtha

moksha kAma-s ("na karmaNA na prajayA dhanena"). It points out
that the ones who get moksham are those who reject the above. They
perform VedAnta vij~nAna (clear understanding of the principles of
vedAnta) and enter into sanyAsASramam and engage in sAtvika
tyAgam to attain moksha sukham. Instruction for dahara vidyA is
initiated for the Lord in His Supreme Abode, who takes on many
incarnations. This upAsanA is aimed at the Supreme Being sitting in
the small cave of the heart. This dahara AkASa bhUtan is the
foundation for PraNavam and is the meaning of akAra, the first of all
varNam-s and is the Lord of all Lords.

Then nArAyaNa anuvAkam states that this Narayana saluted in

Purusha sUktam is the reason for the existence of this prapancam
(world) and He is prapancam itself and what is above the
prapancam stays eternal. All other vidyAs meditate upon this
Narayana. Thus all words like parabrahmam, paramjyoti, paratattvam,
ParamAtmA, BrahmA, Siva, Indra, Akshara are all referred to the same
Eternal One. HE is the one meditated in moksha and by the para
vidyA-s. This nArAyANa pervades everywhere (sarva vyapi). He
resides in small heart cavity like a lotus bud located between the neck
and navel (nAbhi). In the middle of the narrow space of the heart,
there is the mighty fire, jAThArAgni, consuming and digesting all food

50
that are presented (that we eat). In the middle of the dazzling fire,
there is like a streak of lightning that appears in the middle of a dark
blue rain-bearing cloud. In the middle of this, the Supreme
ParamAtmA dwells splendidly.

(Since He pervades in everyone's SarIram/body, EmperumAn is

considered as antaryAmi for Brahma et al. With beautiful construction
of svaram, taittirIyam is considered as the best among the Vedas and
very pleasing to hear the recitation. Also, this is considered as special
and best in the meaning and essence. It clearly instructs/upadeSam
that SrIman Narayanan is the paratattvam).

Afterwards, the meditation method on EmperumAn at sUrya

maNDalam (AdityamaNDala parabrahmopAsanam) is taught. This is
followed by fast phalan yielding mantrams and homa-s known as
dvaritarudram-s are pursued.

After abhigamanam, for upAdAnam, we have to collect all the

materials for bhagavad ArAdhanam. For this Aradhana kAlam, one
should accumulate the attributes of AtmA (Atma guNam-s) like
j~nAnam, bhakti and vairagyam. BhagavarAdhanam are of two kinds -
hrtyAga (internal or mAnasIka) and bAhya (the external) ArAdhanam-
s. Sandal paste, flowers, dhUpam/incense, dIpam, anna-pAnams
(foodstuff and drinks) are important for external ArAdhanam and have
to be collected. They are manifestations of the earth, water and other
panca mahA bhUtams. Therefore salutations are made for BhUmi and
others and beg their pardon for intrusions that lead to sins.
mAdhyAhnika ApoSana mantram is recited to ward off these sins.
Similarly, the morning and evening mantrams are also invoked
followed by prANAyAmam, japam, upasthAnam. Through the first part
of the mantram, announcement is made about the performance of
hrutyAgam. The bAhya yAga mUrti is also identified as the same one
worshipped with the mAnasIka yaj~nam. He is recognized as the form
of the yaj~na, sarva deva rUpi, SrIman Narayanan. Various stages of
bhagavad ArAdhanam are implied by suggestions. We are not
elaborating further on steps of ArAdhanam since all karmAs are
bhagavad ArAdhanams. For those engaged in bhakti yogam,
ArAdhanam is shorter in time to perform. Unlike other kriyAs that have
a standard format, ArAdhanam can be short or long based depending
on the occasions. In the morning worship, HiraNyagarbha sUktam is
invoked. This sUktam is for naivedyam to the Lord. Thus ijyA kAlam
comes to a conclusion.

51
Now svAdhyAya kAlam begins. Mantra japam, pArAyaNam,
pravacanam et al belong to this time. All of these are for growth of
spiritual j~nAnam. One should partake sAtvika AhArams, energize the
prANa and other indriyam-s and then engage in such activities.
Therefore medhA sUktam was recited. This is a prayer to all devatAs to
confer on the sAdhaka/aspirant all aspects of j~nAnam. Panca brahma
mantram follows. This is for us to remember that the Lord incarnates
to remove the cycles of births and deaths. The details on the
avatArams are reflected upon during the time of svAdyAya kAlam.
Before this, the trisuparNa brahma sUktam is recited to get rid off sins
including brahmahatti dosham.

Next stage is yogam. For those whose j~nAnam and

dispassion (vairAgyam) has grown, additional mantrams are recited
that pray for the purification of the karmendriyams and
j~nAnendriyams. The appeal to the Lord is to prevent entry into sinful
deeds and to receive His anugraham. These mantrams are also called
sanyAsa homa mantrams. The prayer is for anga Suddhi linked to the
dhyAna aspects of bhakti yogam.

Next, the twelve types of penance (tapas) linked to satya, tapas,

dama, Sama, dAna, dharma, prajanana, agni-s, agnihotram, yaj~na,
mAnasa, and nyAsa, are eulogized one by one and nyAsam is singled
out as the best among the twelve penances. nyAsa mantram is
identified as the most esoteric and has to be protected by all means.
For this reason, the devatAs hide them. This nyAsam is the same as
bharanyAsam and Prapatti. It is also recognized as a yogam. Rishis
conclude that the samarpaNam of the jeevan at the sacred feet of the
Supreme Lord is nyAsam.

While describing nyAsam this way - nyAsam is BrahmA, the

year (samvatsaram) and Adityan. As sUryan, the Adityan blesses us
with rain through his rays and blesses the trees, plants, food/annam,
prANa, balam, tapas, SraddhA/faith, j~nAnam, learning by hearing,
reflection by mind, humility, observance of SaraNagati, meditation and
sAkshAtkAram (visualization), inside the Anandamaya brahma srushTi
(the most blissful creation of Brahman) and be blessed with the
anugraham of sUryan and use nyAsam as the means to attain
Narayanan (brahma prApti). All types of upAsanAs for brahma prApti
was explained by the mantrams of taittirIyam and now nyAsa is
mentioned at the end and described as the most powerful upAyam
(means) for the realization of the Lord. It elaborated further on
nyAsam --

52
"The Lord known as Aditya and nyAsa is of five forms- para, vyUha,
vibhava, hArita and arcA". He becomes the antarAtmA for prakruti,
kAlam, nitya-s (eternally liberated ones), muktAs (those liberated
through practice of bhakti or Prapatti yogam and the baddha-s whirling
endlessly in samsAric ocean. He is the One in all the three units of
kAlam - past, present and future".

He resides inside the heart as hArtha rUpan. He takes on vyUha rUpam

for creation in prakrti. At Paramapadam, He blesses us as Para
Vasudevan. He takes on the human form and makes one wonder at
His aiSvaryam. He assumes vibhava rUpam for the benefit of bhaktAs
with utter faith in Him. In arcA rUpams, he enters inside the vastus
with His divya mangaLa vigraham. He has no admixture of rajas and
tamas to stay as Suddha sattvamayan. Because of the combination of
such superior aspects, He is the object of nyAsam. One who meditates
this way is never born again in samsAra maNDalam. At the time of
death, he attains the Lord. Even the bhakti yogam by itself has this
power. Therefore, nyAsam is exalted as the most superior among the
different kinds of tapas. This is the considered view of Vedic scholars.

Further to this, the jeevan asks two questions to BhagavAn about

nyAsam: "Oh BhagavAn! What is nyAsam? Is there something that we
should initiate or otherwise? The meaning of this is --

"Oh Brahma! Thou art the noblest. You become the object of
attainment by the lofty ones. You unite the jeevan with prANa et al.
You create the beings of the world. You give heat to Agni, radiance to
sUryan, cool light to the Moon. You give j~nAnam to myself, the
helpless who was like an insentient tree or earth. May I become Your
servant to serve You, the radiant parabrahman always!". Thus,
tendering his request (vij~nApanam, the jeevan using PraNavam has
to submit to ParamAtmA. This is the deva rahasyam as told in the
Upanishads. One who comprehends this will attain the supreme
closeness to the Lord and enjoys all bhogams/ comforts.

Is it enough to make the samarpaNam of AtmA to the Lord? Should

not one continue with the Vaidika yaj~na-s like the one practicing
bhakti yoga? Should one not to continue with the means/upAyam?
There are some mantrams in response to such questions in this
Upanishad. The essence of these responses is:

Atma samarpaNam is a yAgam. (Just like annam/food is offered as

havis to a devatA, the AtmA is presented to EmperumAn. The Agni is
acyutan, the AtmA is the havis. This is the Atma samarpaNa homa.

53
The meaning of this mantram here is explained by a smrti vAkyam).
"For this yAgam, Brahman is the YajamAnan. SraddhA/faith is his wife.
Body is the samid (twigs) of the yAgam. Chest is the platform. Hair
follicles are dharbham-s. The tuft (kuDumi) is the dharbha mushTi
(fist). hrudayam is the yUpa stambham (sacrificial post). kAmam
(desire) is the ghee. Anger is the sacrificial animal/prANi. tapas is
Agni. J~nAnam based on SAnti is the dakshiNA. vAk is the
hotA/priest. PrANa is the udghAtA. The eye is the adhvaryu (officiating
priest). Manas (mind) is BrahmA. Ear is AgnItran. dIkshA
(devotion/dedication) is up to the end of life. Eating and drinking is
soma rasa pAnam. Movement like walking is pravargya. Face
(mukham) is AhavanIyAm. J~nAnam is homam. The twice a day
bhojanam is homa twigs (samid). Three units of kAlam is savanams
(time). The day and night are darSapUrNa mAsam-s/months (new and
full moon/amAvasya and PaurNami). The two paksham-s and four
months are cAturmAsyam. Rutus like Vasanta rutu are paSubandha
karmA. His many years are dina gaNams of satrahIna yAgam. His
death is the avabrutam at the end of the yAgam as well as the agni
hotram done to the end.

(In chAndogya Upanishad, there is a vidyA called Purusha VidyA. It is

a method for upAsanA/meditation. The phalan is to be blessed with
116 years of life. Superficial understanding will lead to this
interpretation. Deeper analysis will reveal something else. The correct
meaning is that one who has performed Atma samarpaNam does not
need any Ritvik (priest) to assist him. One does not need to seek such
Ritviks. No yAgam or homam need to be done. There are apUrva
vastus and karmAs for bearing the body (deha dhAraNam). One does
not need anything more. The phalan is equivalent to the phalan gained
by performing many yaj~nams.)

Now the unique aspects of moksham gained by one who has done the
Atma samarpaNam with vasuraNya mantram is indicated. For those
who have performed Prapatti with other mantrams do not need this.
The one who does samarpaNam with nyAsam route and dies in the
uttarAyaNam reaches devalokam and enjoys sUrya sAyujyam. If he
dies in dakshiNAyanam, he arrives at Pitru lokam and enjoys candra
sAyujyam and finally gains Parabrahmam. (This indicates Prapatti can
give all phalans, it is the route for one seeking just moksham. Some of
the practitioners of bhakti yogam might need some intermediate
phalans instead of straying away from the primary, single minded
goal of moksham. This nyAsam has other names like bharanyAsam,
SaraNAgati, Prapatti, tyAgam, sanyAsam and Atma nikshepam. The
angams/auxilliaries for this nyAsam are: AnukUlya sankalpam,

54
prAtikUlya varjanam, kArpaNyam, mahA viSvAsam and, goptrutva
varaNam). This is the essence of taittirIya Upanishad. The para
tattvam, parama hitam, Parama PurushArtam can be understood
without confusion from the study of taittirIya Upanishad.

Thus, this is the sAram of taittrIyopanishad.

****

8. aitareyopanishad

This Upanishad belongs to Rg Vedam. Each Veda is divided into

samhitA and brAhmaNam. The samhitA section of the Rg Veda is split
into ten maNDalams. The aitareya brAhmaNa section is under aitareya
samhitA. This brAhmaNa was discovered by Sage aitareya through his
penance and hence the name aitareya brAhmaNam.

At the end of this brAhmaNam, there are five sections known as

aitareya AraNyakam. The second and the third AraNyakam together
are known as "aitareyopanishad". SrI Sankaracharya has written a
commentary only for a small section of the Upanishad at the end of
the second AraNyakam known as the "Atma shaDgam". Later,
VidyAraNya has written a commentary on the full Upanishad.
MadvAcharya, SrI Ananda thIrta has also written the bhAshyam for
the whole Upanishad. The commentary on the "Atma shaDgam" by
Sankaracharya is based on his assessment that Atma shaDga section
alone deals with nirguna brahmam and the other sections cover
saguNa brahmam and other upAsanAs. The ViSishTAdvaita
siddhAntam believes that Atma shaDgam section strongly supports the
saguNa brahmam view and hence Upanishad BhAshyakArar also wrote
a commentary on Atma shaDgam. The commentator might have also
decided to write a commentary since the second and the third
AraNyakams are referred to as the aitareya Upanishad. In the SrI
BhAshyam of AcArya Ramanuja, select passages from this Upanishad
were selected and commented upon to support the ViSishTAdvaita
darSanam. It is for these reasons, an attempt was to cover the
Upanishad section in our (SrI Uttamur svAmi's) other book, "VedAnta
PushpAnjali" in the form of brief Slokams. In this Upanishad sAram
book, the meanings of the Atma shaDgam bhAgam/section is covered
in depth in contrast to the other bhAgams of the Upanishad.

In aitareyopanishad made up of two AraNyakams out of the total of

five, a commentary on the second and the third has been written. In
the first of the five AraNyakams, there are seven chapters. The first

55
chapter has 8 khaNDa-s. The second, third and the fourth have 4, 7
and 3 khaNDa-s respectively. The 5th, 6th and 7th chapters have each
one khANDa. They are short. The final six khaNDa-s of this Upanishad
bhAgam is now known as "Atma shaDgam" This section only has the
commentary by SrI Sankaracharya. Therefore, in the two parts of this
Upanishad, the fourth chapter in the first part onwards only is called
by all as aitareyopanishad.

Summary

There is a satrayAgam known as gavAmayana. In this, the day before

the concluding day of the yAgam is known as mahAvratam. In that
group of the mantrams used that day, is a ukta Sastram
(nishkevalyam), which has a mantra pATham without sAma gAnam. In
that mantram many drshTi vidis (rules) are incorporated for gaining
many phalans. drshTi is the consideration of an entity as something
else. It also can mean the acceptance of a lower vastu/object as
superior one as told in SAstrAs. Moksha upAsanA is done in this
context.

2.1.1. The true path is the one celebrated by the Vedas as the karma-
brahma rUpa mArgam. Those who do not follow this route will be born
as birds, plants, crawling type animals, leaves.

2.1.2. Here, ukta Sastram (note - not SAstram) rules permit us to

view the devatAs and pretending certain limbs as our body/SarIram,
ArAdhanam for Agni and other devatAs are permitted.

2.1.3. By telling that the human body as ukta, it is said that every one
should think that he as the leader of all people (prajAs) is the noble
one (mahAn). Among the creation done by PrajApati, the creation of
the human body is the most elevated in stature. It is brahma lokam,
annamayam and HiraNmayam.

2.1.4. In this body, Brahmam pervaded from the tip of foot to head.
Since Brahmam entered into the tip of the foot, it is called prapada.
Brahmam entered the Siras in an incremental manner. By seeking the
Siras as the protector, the wealth named "SrI" was obtained by the
Siras. These aiSvaryams are - eyes, ears, mind/manas, vAk (speech)
and PrANa. They quarreled about which among them is superior.
Finally, they concluded that PrANa is the superior one since the
departure of PrANa from the body would lead to the destruction of the
body. When PrANa is in the body, it can do many things.

56
SrI Atthi Varadar – Kanchipuram

57
2.1.5 The speech is subordinate to PrANa. PrANa has devatA
sambandham. This link is illustrated with the word "satyam", which
can be split into "sat, ti, yam". If we look into the meaning of the three
split words, it turns out to be PrANa, annam and Adityan respectively.
The union of the three words is a type of drshTi (one can see this
reference in chAndogya Upanishad, Sage Ushasti's episode where the
three words being recognized as drshTi in sAma gAnam.)

2.1.6. vAk/speech is the binding rope. If the knots are removed from
the rope, we find that they are made up of all the words of the world.
All these words would have been heard. There is nothing in the world
without names. In the world, there are many chandas tied to the
vAk/speech. Each chandas can be considered as a part (anga) of a
chandas. Among the chandas, brhatI chandas becomes the PrANa. All
the living things are rooted on PrANa for their sustenance.

2.1.7. The five aiSvaryams (as above) represented by the word, "SrI"
give the fruits for the upAsanA

2.1.8. Water is the nourisher for prANa as stated by the mantram,

"ApomayaH prANaH". The aiSvaryams like vAk, PrANa, eyes, manas,
and ears are known as "brahmagiri". Brahmam can be attained only
through these aiSvaryams. One who knows this wins over his enemies.
The reflection on these Upanishad mantrams or recitation on them
should be made since these five types of wealth are key instruments
for gaining moksham. aitareya Upanishad explains these facts. PrANa
is recognized as an eternal aiSvaryam. It is indispensable for the body.

2.2.1. PrANa stays on here in the body of Purushan and reaches

Adityan. This way, it refers to the union between PrANa and Adityan.
In this khaNDa, the names of Rishis like Sadarci, mAddhyama,
Grutsamata and ViSvAmitra and the letters (aksharams) in their
names are split and the meaning is given to the aksharams and
concludes with a praise that all are Brahman.

2.2.2. The matters covered here is the continuation of the aforesaid.

Other Rishis' names are connected with PrANa.

2.2.3. In the ukta Sastram (yAgam), there are one thousand (1,000)
brhatI chandas. When Sage ViSvAmitra was explaining this Sastram,
Indra approached and sat down closely near the sage and
listened. Since the sage possessed the knowledge about the yAga that
Indra desired, he asked the sage to repeat it once more. This went on
one more time and he asked the sage again for the third time and said

58
he wanted to give a boon to the sage. The sage asked for the boon of
knowing who Indra really was. Indra responded: "I am PrANa. All
beings are PrANa. Adityan is PrANa. This way, I am pervading
everywhere. This annam/food presented to me is known as
vaiSvAmitram". (This reminds one of the pradartana vidyA mentioned
in KaushItaki vidyA/indraprANa vidyA).

2.2.4. Sage ViSvAmitra clarified the categories of the one thousand

brhatI chandas occurring in ukta and pointed out which one of them is
the body, the one which is AtmA and the one that is PrANa. Sage
VasishTha became the great sage VasishTha by knowing this. Thus,
sage ViSvAmitra admired sage VasishTha. BrhatI chandas has 36
aksharams. ukta has 36,000 aksharams. It is therefore considered as
bruhatIsahasram. Veda prAya is one hundred years or 36,000 days.
The one who knows this, becomes praj~nAmaya, devamaya and
brahmamaya and amrtamaya and reaches the devatAs. One who
views in mind PrANa as Adityan reminds himself that I am Adityan and
he is myself, does aikyopAsanA. (BrahmasUtram, "Atmeti tu" inquires
into aikyam/union).

2.3.1. One has to consider oneself as PrthvI, vAyu, AkASa,

ApaH/water and tejas/jyoti. These five should be considered as the
five kinds of uktam. Here it is said the division is between which is
annam/food and which one that eats the food.

2.3.2. In herbs and trees, the AtmA has a slightly expanded space.
PrANa Sakti is responsible for their growth. In animals, it is much
larger. Because of activities of manas/mind in human, the AtmA in the
body of a human is the largest. He is filled with knowledge and talks
about what he knows. He knows about what is going to happen the
next day. He sees what he has experienced a long time ago. He sees
the visible and experiences the invisible. He understands all. From the
body of finite life, he strives to gain the eternal. He is filled with so
many thoughts besides hunger, thirst et al. The animals are confined
to the knowledge of hunger and thirst only.

2.3.3. In the body of a human, the amSams (aspects) of

pancabhUtam/five elements are there. Vayu/air is of five kinds (PrANa,
apAna et al). Under the control of prANAyAma, are eyes, ears, minds,
and speech/vAk. The yaj~nAs linked to the speech are five. somayAga
is one of these five. somayAga also is of five kinds - savana kAlam
(time) is when the somarasam is squeezed and yAgam is done with it.
There are three savana kAlams before the main event and one after.
Thus there are five savana kAlams.

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2.3.4. ukta can be made in so many ways into groups of fives. In that,
brhatI is of one thousand counts and another thousand known as
stobhAkshara (meaningless words). Few among them are of drshTi
(bhAvanA) type.

2.3.5. Some think of other chandas outside the brhatI. They think that
trishTup is of 1,000 count, jagati chandas 1,000 and anushTup of
1,000 count. That is wrong. The correct count is 1,000 brhatI. brhatI is
the principal chandas. It is like the trunk of the body. The other
chandas are like limbs attached to the brhatI chandas.

2.3.6. uktam covers all words. The vAngmaya (speech linked) words
can be split into five categories: Poetry (padyam) in meters form,
gadyam (prose ), gIti (song) form, truth and falsehood. Satyam is the
flower and the fruit. Falsehood is root of the plant. One should not pull
out the root. When the root comes out, the plant will die. One needs
both satyam and asatyam. Thus satyam and asatyam are a couple
linked together. Humans grow from this mithunam (pair) of satyam
and asatyam. The one who understands this concept is the one who
has correctly understood. It is not correct to agree always. It is also
not right to disagree always. One should give at the right time. At
other times, one should stay away from giving.

All these vAk/speech are from akAram, the first letter. It keeps on
taking many other shapes and forms from the akAram.

2.3.7: One should assume that this brhatI sahasram as Indra, the Lord
of all beings. That will result in the upAsaka/meditator becoming Indra
and shines in the world. He has rebirth. Sukla and SoNita are the
amSams of male and female. One should not feel hate or disgust for
looking at them. They are the amSams of Adityan and Agni. When
they unite, AtmA reaches this world and enters the other world. One
who considers this Atma svarUpam as male, female or neuter does not
know the AtmA.

2.3.8: The letter "a" stands for Parabrahmam (hence, it becomes

clear that the meaning of akAram is the One sung by the Vedas and
celebrated in the world as Narayana, the Parabrahmam). The word "I"
(நான்) depends on the Parabrahmam. The life span of Purushan is one
hundred years, i.e., 30,000 days. We mentioned that brhatI chandas is
made up of 1,000 units. That is all their count. In this life, the one who
is desirous of riding devaratham belong to the category of those
roaming around in a purposeless manner chasing all other kinds of
phalans. This ratham (chariot) has five parts. vAk/speech is the yoke.
60
The ears are its wheels. The eyes are the horses. Mind is the bridle (to
control the movement of the horse) or the driver of the chariot. PrANa
is the owner of the ratham. The brahmagiri mentioned earlier made up
of five parts is proven here to be the ratham to take us to the
ParamAtmA.

Up to now, the previous section of the aitareyopanishad is covered

Now, we will move on to the famous Atma shaDga section (chapters 4,
5, 6, 7). Many AcAryAs have written bhAshyam/commentaries on this
shaDgam.

Atma shaDgam

2.4.1: Before the creation, AtmA alone was there. There were no other
activities. AtmA made the sankalpam to create the Universe. First, it
created ambhaH, marIcI, mara and ApaH. (Since the meaning of these
worlds were not known, the Upanishad itself gave the meanings of
these created worlds). ambhaH is svargalokam and the one above it.
marIcI, the antarikshalokam (sky) is between the svargalokam and
BhUlokam. Mara is world of mortals/BhUlokam. The one below
Bhulokam is the nether world or pAtALa/Ap.

After creating the above worlds, AtmA wanted to create the

lokapAlakAs (guardians) for the protection of the world. It created a
Purusha form from the water.

From that Purusha, a huge mouth appeared like a big aNDa/egg. From
the mouth, a indriyam, vAk/speech arose along with its devatA, agni.
Similarly, from nose arose prANa and its devatA, vAyu. In this order
arose, out of the indriyam of the eye and Adityan as its devatA. The
sensory organ, ear and its dik(direction) devatA appeared. The skin,
hair and a devatA known as aushadi vanaspati, hrdayam arose and its
indriyam (mind) and devatA (Chandran) arose. nAbhi/navel, apAna
and mrtyu devatA was next in order as limbs (indriyam) and devatA.
The male symbol, vIryendriyam and ApAH/appu (water) devatA
followed. Thus every limb gave rise to an indriyam followed by its
devatA.

2.4.2: Thus, the created devatAs drowned in the big ocean. AtmA
made the Purushan subject to hunger and thirst. The devatAs asked
the AtmA to show a place, where they can eat and enjoy their food.
AtmA gave them a cow as the place of their residence. The devatAs
said the cow is an insufficient place for them. Then Atma offered them

61
a horse. That was also not accepted. AtmA created a one in male form
(Purushan) and made the devatAs enter that male form.

Agni devatA entered into the mouth of the Purusha to rule over the
vAk/speech indriyam. All the other devatAs entered into their
designated places. Now, hunger and thirst wanted to know where they
will have to reside. The AtmA offered to create the space for them
amongst the places allocated to the other devatAs. As a result, hunger
and thirst got their share of the havis each time a devatA was offered
its portion. (Since everyone suffering the pangs of hunger and thirst,
eat, it is indicated that hunger and thirst had their shares). It is also
clear that the devatAs are also subject to hunger and thirst:

Abrahma stambaparyantAH jagadantarvyavasthitAH |

prANinaH karmajanita samsAra vaSavartinaH ||

From Brahma et al and the lowly worm, all beings are subject to the
fruits of their karmAs.

2.4.3: Now, AtmA thought of creating food for them and created
annarUpam from water. The created annam was afraid of being eaten
up by them and tried to run away (like a mouse running away at the
sight of a cat due to fear). At this time, indriyams like eye, ear et al
tried to consume the annam in front of them. They could not however
succeed in eating the annam. Indriyam like vAk can describe the food
but could not eat the annam. Later, they came to understand that
Vayu known as apAna going downward from the face can eat the
annam and made use of the food. AtmA began now to wonder what
their role was if the indriyams began to do their jobs and created an
identity crisis for the AtmA. It began to reflect in this mood as to who
it is and what unique role it played? AtmA now broke through the
space in the skull between the places occupied (sIma) by the devatAs
and the indriyams. This pathway created by the AtmA is known as
vidruti. This is the way to travel to gain bliss. For the AtmA residing in
our body, there are three states that it experiences: jAkara, svapna
and sushupti. These are the three states of wakefulness, dream and
sleep. All the three do not have extended period of existence and are
comparable to svapnam in this regard. (The meaning for the words,
"trayaH svapnAH" can be seen in Sri Uttamur Svami's "ParamArtha
bhUshaNam").

The AtmA that entered into our bodies and performed categorization
in the form of names and forms (nAma rUpa vyAkaraNa) would desire

62
its own state of existence. It had the worry that its body might look
different as a result of taking on another body as its body. It found
that it is not so and there was no change in its body features as a
result of its taking on another body while it stays as the indweller of
another body. When it found its true status, it said "idandraH" (I have
found it - itanai kaNDavan)" got shortened to indraH as a name for
Brahman. DevatAs hid the original name and began to worship the
Parabrahman instead of Indra (idandraH). Is it not customary and
favorite for devatAs in hiding things?

2.5: The jeevAtmA stays as vIryam in the Purushan. The Purushan

then, unites the vIryam from all of his limbs, bears in his body and
unites with the woman. Thus this is the first birth of this jeevAtmA.
This vIryam stays in the body of the woman as a separate limb as
other parts. Therefore it is not affected by any harm and the woman
nourishes the embryo dearly. Recognizing that the form of
her husband has entered her, the husband and the relatives have to
protect and nourish the wife with utmost care. The Purushan performs
number of rites for the embryo before the son exits the mother's
womb and also after the birth. Since the husband himself has become
the son, whatever the father does for his son is the same as doing
them for himself. This way the growth in progeny happens. The second
birth for the jeevan takes place this way.

The son born thus in this manner becomes the pratinidhi

(representative) for his father. The father becomes a kruta krutyan,
the one who has completed what he is expected to do by the SAstrAs.
By standing in for his father, the father becomes a kruta krutyan.
When the time on earth is over, he dies and is born again and acquires
a new body based on his karmAs. This is the third birth for the
JeevAtmA.

This type of endless births and deaths was seen by Rishi Vaamadeva,
while he was in his mother's womb. The Rishi was astonished by what
he saw and commented thus - "I learnt about the full set of births of
the devAs, when I was in my mother's womb. The one hundred strong
cities (sturdy bodies) made of iron saved me from release from the
bonds of karmA. I sped downward like Garudan in chase of nectar with
my own Sakti and came out of the womb of my mother".

Thus knowing this, the Rishi when his body fell down, got up and
traveled upward to svargam (Paramapadam) and enjoyed all the
auspicious guNams of BhagavAn and gained the richest boon of
mukti.

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2.6. We should look deep into the guNam-s of the AtmA, whom we
worship.

Seeing, hearing, smelling, speaking, tasting and being instrumental to

all other experiences with different sensory organs, using the tuber-
like heart and assisted by the mind, jeevan enhance many levels of
j~nAnam such as general j~nAnam, specific reasoning, subtle and
broader aspects of j~nAnam, possessing a retentive memory, seeing,
determining, inferring, paying attention, comforting and consoling.
meditation, deciding, doing, desiring, controlling the mind and
indriyams and all other categories of dharma bhUta j~nAnam as well
as deeper knowledge about PrANa are grouped together as praj~nAna.
These are also the names of the Omniscient ParamAtmA. These are
names unique to Him. Therefore He is the Master of All (Sarva Seshi)
and sarvAtmA.

He is not only all of the above described, but He is not however limited
to them. Indra, PrajApati and the other devAs as well as the panca
bhUtams (PrthvI, vAyu, AkASa, water and fire) are all His
unconditional servants. The jeevan that wish to be like Him
(sArUpyam) or aspire to be like the devAs, who are His unconditional
servants do not cultivate their natural proclivities and have those
possibilities dimmed due to the power of their karmAs pulling them the
other way. They become insignificant with poor power; they are born
as many kinds of jeevAtmAs. Some are born in wombs and the others
are born in eggs outside the womb. Some are born in intensely humid
environments, some shoot out of the earth. The different jeevAtmAs
enter into the bodies of the horses, cows and bulls, humans, elephants
or flying birds or walking birds. They are all controlled by the
command wheel (Aj~nA cakram) of the ParamAtmA. Brahmam is the
praj~nAna that exists like this.

Through this praj~nAna ParamAtmA, the jeevan exists from this world
and reaches the other world, svargam and there enjoys all kinds of
comforts, unite with Him and becomes mukta (liberated soul).

(SAnti pATha)

2.7. My speech (vAk) is rooted in mind. Mind in turn is established in

the vAk. May that vAk ride over my head and illumine me! May Veda
be abundant and please enrich me with Vedic studies! Oh vAk and
mind, please do not destroy my Vedic studies! May I spend my days
and nights reciting Veda mantrAs! I will only tell the truth. May that

64
act protect my teachers of Vedic lore! May there be peace and
tranquility and may all doshams be removed!

(Uttering three times as SAnti, SAnti, SAnti is a sound reason for

uttering the word SAnti thrice. The prayer is for the triad of mano, vAk
and kAya. May the triads of three lokams and kAlams be rich with
tranquility! May the triplets of cetanA-acetana-ISvara tattvams be
tranquil! May the three tApams of AdhyAtmika, Adhibautika and
Adhidaivika enjoy Peace and Tranquility!)

This is the concise meaning of the six khaNDa-s of Atma shaDgam of

the aitareyopanishad.

------

Thus, the essence of the middle portion of the Atma shaDgam of this
Upanishad was told. The following section of third AraNnyaka with two
chapters will now be covered fully.

Third ArANyakam

This is samhitopanishad. taittirIyam has this thought as well.

3.1.1. There are many drshTi-s (concepts) here in the form of

pUrvarUpam, uttararUpam and samhitA.

3.1.2. drshTis are specifically in pUrvarUpam, uttararUpam, sandhi and

sandhAtA sections.

3.1.3. There are drshTis in nirbhuja, pratruNa, and anubhaya. nirbhuja

is the samhitA; pratruNa is the padam; anubhaya is kramam.

3.1.4. PraNa is like the central beam/bamboo support in a house.

3.1.5. Rishis interpret samhitA (union) in a number of ways. samhitA

consists of mata bhedam - aksharams between the front (first half)
and the end (second half) known as samhitA (union). samhitA is the
one with special appearances resulting from the union of varNas.
samhitA is also defined as one with tight proximity of varNas
(sannikarsham).

3.1.6. There are many drshTis about samhitA in taittirIyam and many
that are not covered.

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3.2.1. There are 360 bones in the human body. The fat associated with
these bones are 360 in number thus giving us a total of 720. In a year
there are 360 days and 360 nights. In our bodies, the central beam
which is the foundation for all the other beams, PrANa is the AdhAram
for eye, ear and manas. If one views PrANa as equal to the day and
engage in imagination (bhAvana), they would have long life.

3.2.2. If we divide the syllables (aksharams) into two units of 360 and
make their union (sandhi) also 360 and declare that the day (ahas),
the night and their union have altogether 1080 units, just as brhatI
samhitA is divided into 1080. The bones and fat are added as 1080
(540 plus 540). The phalans for bhavanA to treat aksharams and days
in the same level are covered here.

3.2.3. Purushan is divided into four categories: SarIra, chandas, Veda

and MahA Purushan. The essence (rasam) for the SarIra Purushan is
praj~nAtmA. For the chandas Purushan, the union of aksharams
(samAmnAyam) and its essence is the vowel "a" (akAram). For the
Veda Purushan of the three Vedas, the rasam is BrahmA. One should
have the bhAvanA of treating SarIra rasam (Prajn~AtmA) and the
mahA Purusha rasam (samvatsaram) as equal. Adityan is the essence
for samvatsaram. All the Vedavids inquire about this. The bhAvanA to
treat equally the all pervading Brahman with samvatsaram was
taught.

3.2.4. One should meditate on the AtmA inside the sUrya maNDalam
at the same level with the AtmA here inside one's heart cave. For one,
who does not do so, will know that the time of his death is
approaching through bad dreams and other omens (nimittam), then do
tapas, conduct homa and brAhmaNa bhojanam and gain clarity about
the ParamAtmA as the indweller of his Atma.

3.2.5. Dividing aksharams and meditating on some as other lokams or

devatAs or indriyams are taught here. Here, SarIram is the musical
instrument, VeeNA and there is commonality between SarIram as
VeeNA, the musical instrument made from wood. The VeeNA has a
head, stomach, tongue, fingers, svarams and aksharams. There are a
lot of similarities between the body and the form of VeeNA. SarIram is
covered with hair, skin, Similarly, the VeeNA is also covered. Any one
knows about the divine VeeNA and its relation to the body as human
VeeNA will be celebrated as great orators, gain glory around the world
and become known to our revered AcAryas as explained in dayA
Satakam by SvAmi DeSikan:

66
 vedanta desika pade viniveSya bAlam
devo dayA Satakametat avAdAyan mAm |
vaikArikeNa vidhinA samaye grhItam
vINA viSeshamiva venkaTa Saila nAThaH ||

Here, SvAmi DeSikan compares VeeNA viSesham with Him.

3.2.6. In samhitA, "ण ண NakAram" is balam (strength) and "ष ஷ

sha"kAram is PrANa. Those who understand the meanings of this
Upanishad are clear that ParamAtmA is PrANa and He is the meaning
of all vAkyams. They recognize that focused meditation on the
ParamAtmA as PrANa is essential and that all adhyayanam (teaching
and practicing), yAgam and other karmAs should be done
without expecting any fruits/phalans.

aitareyopanishad sAram sampUrNam

****

9. chAndokyopanishad

Introduction to chAndogyopanishad by Sri. V. Sadagopan

(Excerpts from Dr. N.S. Anantharangacharyar SvAmi’s monograph

based on the translations and commentaries in English in the year
2003)

 It has eight chapters and 154 khaNDa-s.

 The VaishNavite commentary was written by Sri Rangaramanuja

Muni of the 17th century following the extensive commentaries
of AcArya Ramanuja in SrI BhAshya and VedArtha sangraha. He
has also made use of the commentaries of SrI Sudarsanasuri
and SvAmi DeSikan.

 It belongs to the talavakAra branch of sAma Veda.

 The principal focus of the Upanishad is of various kinds.
UpAsanA/meditation refers to the meditation on Brahman for
many aihika and Amushmika (this world and other world)

67
 phalans. It may be as lofty phalan as the attainment of Brahman
or gaining long life on this earth. These are all "sat" vidyA-s or
"saguNa" vidyA-s. They relate to the upAsanA of saguNa
Brahman. udgItha VidyA, madhu vidyA, samvarga vidyA,
shoDasakalA brahma VidyA are some of the sat vidyA-s. They
only deal with the upAsanA on saguNa brahman, the Brahman
with attributes.

 The Upanishad enshrines the rare wisdom that a person should

imbibe for saving himself from samsAra. The very many
enlivening episodes that are interspersed in the body of the
Upanishad are very interesting, and many eternal truths are thus
taught indirectly.

 The Brahma sUtrakAra has closely followed this Upanishad more

than he refers to any other Upanishad.

 Among the eight chapters of this Upanishad, chapters 6 to 8

enshrine the loftiest philosophical thoughts. The first chapter
deals with udgItha upAsanA. The significance of PraNava is
described here very prominently. The second chapter teaches us
to view the Universe in sAman. The third chapter teaches
Madhu vidyA and sANDilya vidyA. The fourth chapter teaches
samsarga vidyA. The fifth chapter enshrines pancAgni vidyA. The
sixth chapter is devoted to the teaching of sat vidyA. The MahA
vAkya of the teaching is “tat tvam asi” is here. This expounds
the oneness of “tat”, the omniscient, omnipotent "sat" and
“tvam”, the antaryAmin or the indweller, the antaryAmin in all
sentient and insentient beings that are real and different from
Him, is the essence of the teaching of all Upanishads.

 The Upanishad starts with the inspiring SAnti pATha, "May my

limbs, speech, vital air, ears, as well as strength and all the
sense organs become well developed! Everything is Brahman
revealed in the Upanishads. May I not deny Brahman! May not
Brahman deny me! Let there be no denial of me by Brahman!
Let there be no discarding of Brahman by me! May all the virtues
taught in the Upanishads happen to me, who am engaged in the
pursuit of the Self! May those virtues rest in me! "Peace, Peace,
Peace".

 The Upanishad concludes with "na ca punarAvartate", meaning

"a person who devotes himself to the study of the Vedas, to the
propagation of that Vedic learning to the performance of the

68
 obligatory duties as an accessory to the meditation upon
Brahman"

 Attain Brahman and never more return to this world of samsAra,

since he would have attained the highest goal of life.

------

chAndogya Upanishad sAram in brief by Sri Abhinava DeSika Uttamur

Svami

This Upanishad belongs to sAma Veda like the second Upanishad

Kenopanishad. Among the four Vedas, the sAma Veda has the most
branches (SAkhAs). It is saluted hence as "sahasram sAma SAkhAH".
At the end of each SAkhA is an Upanishad. Kenopanishad belongs to
talavakAra brAhmaNam. chAndogyopanishad belongs tANDya SAkhA
and is the last section of the Upanishad. chAndogyam has the
distinction of being the source of references for Veda VyAsa's
commentary on BrahmasUtra-s. From beginning to end, we see a large
number of quotations from this Upanishad.

To attain EmperumAn, many ways for the upAsanA are included in this
Upanishad. Being particular to elaborate on bhakti mArgam for
upAsanA, it chose one amSam of sAma veda such as udgItham first.
Like the other Upanishads, it recognizes PraNavam as the principal
entity in its vicAram (deliberations) and adapted the PraNavam
appropriate for udgItham and recited a variety of upAsanAs. After
that, it took up udgItham, sAma padam, sAmam in general and their
amSams and its sections. As it went along, it demonstrated some of
them. Thus, it took up and completed the upAsanA-s appropriate for
this and the upper world and concludes with the recitation of sAma
bhakti yoga mantra-s.

This Upanishad has eight prapAThaka-s or chapters. There are many

khaNDa-s for each of the chapter.

In the first two chapters, number of many drshTi (views) upAsanA-s

related to sAma Veda are proposed. drshTi is a practice to see one
thing as entirely different based on circumstances. In the
comprehending of situations, it is possible to evaluate a lofty entity as
lowly one and vice versa. It is common also to have the drshTi bhAva
(imagination) of lowly object for something that we do not have a use
for and have a higher estimate for those that can be valuable for us.
When we look at a King and anticipate a gift, he looks like the wealthy

69
Kuberan. When we think of him as a destroyer of our enemies, he
looks like the Kaalantaka (fierce mrtyu for our enemies). The romantic
ladies view him as Manmatha. Those who are used to thoughts of
dharma will consider the king as the embodiment of Ramachandra.
Adjusting to such different situations, we assess different kinds of
drshTi-s and upAsanA based on such drshTi-s, appropriate phalans will
be realized. Upanishad elaborates on the many approaches of
upAsanA. Belonging to sAma Veda, appropriate sAma gAnam-s are
recommended and instructions on the different drshTi-s are given for
reciting them.

The Veda gAnam known as sAma is recognized as gAnam in the Rks.

As each of these Rks are recited, those gAnam-s are split into five
kinds. At the beginning is hinkAram; then prastAvam and followed by
the most important udgItham; afterwards, pratihAram and at the end
is the last of the five kinds of gAnam, nidanam. It is also seen that a
seven kinds of divisions (hinkAram, prastAvam, Adi, udgItham,
pratihAram, upadravam and nidanam) are used instead of a five fold
division. In udgItham, the first part, PraNavam is known as Adi, and
similarly nidanam is divided as two parts and known as upadravam
and nidanam.

Among all these divisions, picking any one and looking at it as a

precious thing/vastu is covered by the first chapter. If we wish a thing
to be different than the one that we desire and perform the upAsanA,
the desired phalans may not be realizable. If that were not to be so,
then there is no need for injunctions in Vedas. Therefore, we have to
follow the established methods recommended by the Vedas. Moksham
is not the phalan for these distorted processes. Therefore from the
third chapter onwards, the key bhakti mArgams are introduced for
moksha siddhi.

Chapter 1

1.1: The first khaNDa of the first chapter instructs us to recite

PraNavam for upAsanA, the udgItha section, in a particular way. It
points out that udgItham is the essence/sAram in the world.
Earth/BhUmi is considered as essence because it is the living place for
myriads of sentient and insentient beings. For being the root cause of
that life/jeevanam and the phalans gained in this earth/BhUmi, water
is considered the essence/sAram of earth. The medicinal plants
(aushadi-s) are the essence of water. The human form arising from
the eating of the aushadi-s is considered the essence of the medicinal
plants. The vAk (speech) of the human form is its essence. Among the

70
vAk, Rk is essence. Even quintessential/essence is sAma gAnam. The
essence of sAma gAnam is udgItham. This way, it is suggested that
birth as a human is the best happening and learning to recite
udgItham is the top most position to aspire for. udgItham is the twin
united by vAk and PraNavam. Therefore it gives fulfillment of what one
desires (kAma pUrti). Because it is PraNavam, it indicates it is the
akshara for assent. Since only those with wealth can give permission
to grant the desired phalan, it is suggested that the guNam named
samrddhi (abundance) has to be invoked as imagination/bhAvanA.

Sanctioned Vedic instructions without upAsanA of course do yield the

phalans. When these deeds are performed without accompanying
upAsanA, the vIryam/power is not there. This would result in
obstructions to the fulfillment of the karmAs for one reason or the
other. Knowing this, the addition of upAsanA to the karmA-s will
speedily remove the interferences and help get the desired results.
Thus, the glory and power of the upAsanA is thus indicated in brief in
the first khaNDa of this first chapter.

1.2: This udgItham should be seen as one that is different from the
other sense organs/indriyam-s but as the important vital breath
(mukya PrANa vAyu) that is above them. For those who see it this way
and perform upAsanA will see their enemies destroyed. The episode in
this context is - Sage KaSyapa PrajApati had two wives, didi and aditi.
Aditi’s children are deva-s and diti’s children are asura-s. They fought
with each other. Deva-s wanted to defeat the asura-s with udgItha
chant. First, the deva-s chose to worship the udgItha PraNavam
residing in the nose as the indriyam. Asura-s spoiled that attempt. So,
the nose had foul smell. The deva-s did not give up. They tried to have
upAsana of the udgItha PraNavam as the indriyam residing in the
vAk/speech, eye, ear and mind successively. The asura-s foiled that
attempt too. Now, vAk started speaking falsehood. Eye saw the things
that should not be seen. The ear heard things that it should not hear
and mind made the sankalpam to engage in inauspicious acts. Deva-s
came to the conclusion that they should perform the upAsanA of the
powerful udgItha PraNavam residing as prANa vAyu in the face to
defeat the asura-s. They threw the sins of asuras against the special
PraNavam and the sins were pulverized like the lump of clay thrown on
a granite. What we learn from here is that the meditator/upAsaka of
the mukhya PrANa will be undefeated by his enemies. The efforts of
the enemies would be reduced to dust and the enemies will die. The
PraNavam in the nose can defeat the deva-s by creating bad smell but
the PrANa vAyu as mukhya PrANan can eat and drink and would

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protect the other PrANa-s. Thus the importance of the mukhya PrANan
is demonstrated.

Further to this, the names of a few Rishis who did this upAsanA were
linked to udgItha PraNavam. They were worshipped together and the
udgItham helped the performer of the yaj~na to gain his desired wish.

1.3: Similarly this sort of imagination was extended to the union of

sUryan and mukhya PrANan. A similar imagination was completed with
mukhya PrANan also and both were successful. Next, the aksharams
उद ्-गी-थ (ud-gI-tha) were split and the views (drshTi-s) and phalans
for some of the aksharams were recalled. Quick realization of the
desired phalan was pointed out through reciting the particular sAmam
with its Rk, Rishi, devata and chandas along with dhyAnam of the
AtmA. Such a eulogy will yield good results quickly.

1.4: The fourth khaNDa instructs to perform upAsanA on udgItha

PraNavam as amrutam and fearlessness in this role as Brahman.
Devata-s fear of mrtyu/death hid in Veda VidyA with the help of the
Veda vaidika mantra-s. The mrtyu/death found the hiding devata-s
just like one can see a fish in water. The devata-s stood firm and
entered into PraNavam, which is amrutam and abhayam and
protected themselves. The hidden meaning is that the one who does
PraNava upAsanA is protected from death and fear. PraNavam controls
the deva-s explained by the Vedas and saves them from death and
fear. The invocation of Brahman as the nectar and fearlessness
(abhayam) through the recitation of udgItha PraNavam helps to
overcome death and fear.

1.5: For the one who considers udgItha and PraNavam are one and
the same and considers this PraNavam as sUryan with limitless rays
and as PrANa vAyu the foundation for PrANa-s/indriyams, will have
many sons. It also pointed out the specialty in performing
meditation/upAsanA to the PraNavam eulogized by udgAtha as udgItha
PraNavam and as simple PraNavam recited by the udgAtha
(priest/hotA). When they know that the udgItha PraNavam and the
hota’s praNavam are one and the same, then any errors in the
udgItha upAsanA are removed by the hota’s upAsanA.

1-6, 7: After describing the upAsanA-s as constituent parts (anga-s),

the focus shifts to the HiraNmaya divya mangaLa vigraha
PuNdarIkAkshan in Aditya maNDalam. One can perform udgItha
upAsanA/meditation as that Purusha as well as one’s eye, where the

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Lord dwells. He is the antaryAmi Purusha for all the rks and sAman-s.
He becomes the subject matter of all vaidika gAnams and the VeeNA
gAnam in the world. Since He is outside of sins, He has the name as
“ud”. One who uses the udgItha, resides in the sUrya maNDalam. The
one who performs upAsanA on this Purushan as the EmperumAN who
enjoys the pleasures (bhogam-s) of the sUrya maNDalam and the
worlds beyond will enjoy similar enjoyments (bhogam-)s. If one
performs upAsanA as udgItha as the resident in the eye and as the
ruler of the worlds below enjoying the desires of men (manushya
bhogam-s), the meditator/upAsaka gains all the enjoyments in this
world. Thus, the performance of the upAsanA on the Supreme Lord
described above, will be viewed as upAsanA done with udgItha in mind
to attain EmperumAn.

Here, when describing His sacred body, He is seen as a golden

Purushan from beard, hair on the body down to the tip of His nails, He
is all golden in appearance. The eyes alone look like a red lotus flower.
When referring to His body being golden, the reference is to a
beautiful, lustrous form. On this description of the eyes, there is the
mantram -- "tasya yathA kapyAsam puNDarIkam eva akshiNI"
(mantram 1.6.7). There have been a lot of debate on the word
"kapyAsaH". SrI Sankara bhAshyam equated that the red colored lotus
flower resembles the red color of the rectum of a monkey. But in Veda,
"kapyAsaH" here is of neuter gender, whereas per Sankara bhAshyam,
this word is as masculine gender. Further, this is a lowly comparison of
the Lord’s eyes with the rectum (Asana dvAram) of a monkey. The
samAdhAna/reconciliation for this unappealing comparison is, the
comparison to the lotus and not to the rectum of the monkey. The
lotus flower is the direct comparison and not to the rectum of a
monkey. When Yaadava PrakASa interpreted the word "kapyAsa" this
way, his Sishya, Bhagavat Ramanuja shed tears and responded,
saying that in the ancient dramiDa bhAshyam, there are six meanings
for the word "kapyAsa". These are - (1) like the rectum of the monkey
(2) slightly blossomed lotus flower (3) sUrya maNDalam (4) that which
arises from water and (5) that which has a stem and (6) that which
blossoms with the Sun’s rays.

The first meaning/comparison is most insulting and disgusting. Even if

it is compared to a lotus, one does not need a comparison to a
comparison. Here the comparison is not to a white lotus, since the red
lotus (puNDarIka padam) is famous in Vedas. Hence, it is not included.
The second meaning is a forced meaning. If the word is "pyAsakam"
instead of "kapyAsam", one can have some justification for this
interpretation. It is indirect and circumvented. Hence, it has been

73
rejected. Another interpretation for the third meaning is that the eyes
are the abode of the Lord just as the heart lotus and sUrya
maNDalam. When the subject matter is the entire sacred body of the
Lord, it does not fit when one focuses on the eyes. The only meaning
accepted by dramiDa bhAshyam for "kapyAsam" - ka meaning in the
water; pyAsam means that exists in water; kapi means the stalk of the
lotus consuming water; Asam which exists; kapi - by sUryan; Asam -
which blossoms by the Sun’s rays. In view of the comprehensive
meaning, that includes the first three meanings, dramiDa bhAshyam
rejected the other meanings and accepted the meaning of a red lotus
with a stalk through which it absorbs the water for growth when the
Sun’s rays at dawn hit it. The eye is satisfactorily compared to the red
lotus with the stalk which responds to the Sun at the dawn of the day.
The "kapi" sabdam also hints at the Lord who protects one from water.
The reference is to Sri VishNu sahasranAma Sankara bhAshyam
(vrshAkapi) meaning as the One who consumes water (sUryan here).

Thus, the view (drshTi) on "kapyAsa puNDarIkAksha" is indicated in

the udgItham.

1- 8, 9: In this udgItham, the AkASa drshti (view) is described. Once

Silaka, dAlbhya and PravAhaNa, the three experts in udgItham began
to argue between themselves. Among them, the King PravAhaNa
wanted to hear first, the arguments of the other two. Silaka asked as
to what is the foundation for sAmam. dAlbhya responded thus -
svaram, prANa, annam/food, water and svargam in that order are the
foundations. He also said that svargam has no other foundation. Silaka
refuted that and said bhUlokam/earth is the foundation for
svargam. PravAhaNa commented that if we stop here with these
perishable things, all the foundations will collapse including sAmam.
ParamAtmA, who is eternal, the abode of j~nAnam and the cause for
the creation of the world is the final foundation that supports every
other thing. The one who looks at AkASa as the highest among
foundations will gain lofty worlds and life. He said that is the view of
sage atidhanvA also known as Saunaka as expressed to Sage
udaraSANDilya.

1-10, 11: When the land of Kuru was devastated by hailstorms and so
much suffering, a sage by name Ushasti with his young wife, lived in a
deplorable condition without food an-d was worried. He with his wife
were traveling and came to a village. There, he approached an
elephant trainer, who was eating a grain by the name "KulmAsha". He
asked the trainer for some food. The trainer said that he has no other
food than what he was eating. The Rishi asked for a share of the

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trainer’s food. He responded and gave a share of the grains and with
that water also for drinking. The sage rejected the water since it is left
over and had the association with the trainer’s mouth. The trainer
asked how the sage can eat the grain since it also had the left over as
the water. The sage said that if he did not eat the grains, he will die
and the prANan will leave him. Drinking of water after surviving is
desire driven (kAmAcAram) and as a result, he would have committed
violation of the SAstrAs. He took the grains. He ate some and gave
some to his wife. As she has already eaten some other food, she saved
it. Next morning, the sage woke up and told his wife that will look up
for some food and earn some money. He said that the king of the
region was planning to do some yAgam and to request the king to
choose him to carry out all the functions connected with the yAgam.
The wife gave her husband the rest of the grains that she had stored.
The sage ate it and went to attend the yAgam.

At the site of the yAgam, Ushasti went to the ritviks assigned for
prastAva, udgItha and pratihAra and insisted that they should know
the devatA associated with the mantra-and only then recite the
mantra-s They did not know the devata-s. They all stopped reciting
and sat in silence. Then, the King came to know about the sage
Ushasti and his competence. The King honored Ushasti by appointing
as the main leading priest for the yaj~nam. Ushasti taught the ritviks
and completed the performance of the yaj~nam to the satisfaction of
the King. The upadeSam given by Ushasti was - In sAma gAnam of
prastAva, the imagination/bhAvanA should be for prANa (paramAtma)
devatA responsible for the birth and death of all beings; similarly
Adityan, who rises up and celebrated should be the object of
imagination in udgItha and in pratihAra section, annam/food should be
invoked as bhAvanA. In times of danger to one's life (prANa),
consumption of prohibited food as ordained by SAstra-s can be taken.
Thus, BrahmasUtram concludes that the PrANa devatA is the
ParamAtmA.

1.12: When the upadeSam of Ushasti who was roaming for food was
done, the Sauva udgItha gAnam was done. This sAman is effective in
getting the food. "SvA" means dog. For instructing the sage Baka,
many competent Ritviks took on the form of dogs and taught Baka.
They demonstrated the method to recite this Sauva udgItha. Therefore
it is also known as "Sauva".

1.13: When one renders sAma gAnam, at some places, few new
aksharams are introduced for interjections with the gAnam. They are

75
called "sthobhAkshara-s" like "हाउ (ஹாஉ hAu)", "हाइ (ஹாஇ hAi)".
These have to be repeated thirteen times and the imagination should
be as PrthvI. The phalan for this imagination/bhAvanA is the gaining of
vAk/speech power and food.

Chapter 2

2.1-6: So far, sAma bhakti upAsana udgItham-s were mentioned

individually like "Sauva". In the second chapter, instruction is given
about the whole sAma bhakti with all its components. Earlier, it was
said that sAma is sAdhu in the context of individual upAsanA. Now, the
hinkArAdis, five types of sAma bhaktis and the upAsanA-s related to
them are covered. These upAsanA-s deal with the different worlds,
rain, water, rutus/seasons like spring, vasanta, animals like cow, goat
et al. Since the lower and higher worlds organized to help each other,
like abundant (subhiksha) rains, spring and other seasons fulfill their
promise, cows et al thrive and all comforts are enjoyed by the reciter.

2.7: The most important tools needed for those who seek moksham
are the five sAman-s indicated above by this Upanishad - PrANa,
vAk/speech, eye, ear and mind/manas. Those who perform upAsanA
on these five divisions of sAmam will enjoy a blessed life.

2.8: Next, the upAsanA linked to the seven divisions of sAmam, the
first letter of the seven mantrAs are used for upAsanA. The phalan of
such upAsanA is vAk siddhi.

2.9: The seven sAmans mentioned are based on the Sun’s movement
from dawn to sunset -

(1) movement of cattle before dawn bleating the sound of "him"

(hinkAra sabdam),

(2) early dawn/udaya kAlam when human moving and conversing

with each other,

(3) sangava kAlam when birds fly around,

(4) midday dear to the devata-s,

(5) in aparAhNa kAlam (after past midday but before mid

afternoon), the embryos are confined to the womb and do not
fall down,

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 (6) time before Sunset when the wild cattle of the forest run
away and hide from men and

(7) astamana (Sunset) time dear to Pitrus.

Thus, sUryan is worshipped here with seven divisions for sAmopAsanA.

2.10: atimrtyu upAsanA - If we count the aksharams of the names

of sAma bhakti, it comes to twenty two. Veda counts sUryan as the
twenty first one. In that count, is included the twelve months, five
Rutus (hemanta and SiSira Rutus as one), the three worlds thus
counting up to twenty. After this count of twenty, sUryan becomes the
twenty first. The sUryopAsanam of the twenty one sAma bhaktis is
brought to twenty two by adding sUryan, the total aksharams
become twenty two. sUryan divides the whole day into day and
night (ahorAtram) and indicates mrtyu symbolizing time of death.
Even above sUryan is ParamAtmA, the phalan of sAmopAsanA. That
sAma gAnam not only grants Aditya sAyujyam but also gives victory
over death/mrtyu and prepares one for moksham.

2.11-20: Next, using individually few sAmans like gAyatram,

rathantram and vAmadevyam and upsanA is done for gaining one of
the five phalans - long life, perfect health, progeny, cattle and fame
(yaSas). One uses an individual sAman and focus on one of the five
sub divisions and complete drshTi upAsanA for gaining the desired
phalans.

2.21-22: Thus, this section deals with the aforementioned upAsanAs

and instructs on ParamAtmA, who is above all the upAsanAs, the
devatAs for the mantrAs, the Vedas released by them and have the
appropriate drshTi bhAvanA (imagination) and concludes with the
statement that the whole world will honor such a person. It goes on to
say that which sAma svarams are to be accepted and how to recite the
varNams of the sAma svaram and the devatAs associated with them.

2.23-24: Now, the glories of PraNavam are discussed and it is

indicated that in all ASramAs, those who performed Parabrahma
dhyAnam will gain moksham. It goes on to say that PraNavam arose
from the creation of the three worlds by ParamAtmA and the Vedas.
The source of vyAhrtis came out of those three worlds. PraNavam is
present like the nerves in a green leaf and is present in all vAk/speech.
Next, It is observed that the performer of a soma yAgam gains all the

77
three worlds through eulogies of the Lord of the three savanam-s
(vasu, Rudra and the AdityA-s).

Chapter 3

3. 1-11: From the third chapter onwards, several vidyAs are taught for
moksha phalan.

The first one is madhu vidyA. sUrya maNDalam is the honey For
devatAs. Like the hives of honey bees in trees, in the upper world
known as antariksham, reciting veda mantra-s from each of the vedas
like bees collecting honey from flowers, and thus by performing yAgam
et al, gather phalans like yaSas/fame, tejas/radiance, indriyam,
vIryam/power et al. These are collected in sUrya maNDalam on
different sides. The five gaNams - vasu, rudra, Adiyta, marut, sAdya
stand on four directions and above, feeling happy and clear. Thus who
does the mediatation/dhyAnam of sUryan as honey and doing upasanA
of sUryan's antaryAmi brahmam, obtain first the enjoyments/bogams
of vasu, Rudra et al, and then get the moksha phalan. Thus, this was
said here.

3.12, 13: gAyatrI brahma vidyA - We have to consider (bhAvana)

that brahmam as gAyatrI having four pAdams/quarters and six types
of attributes. Mostly, gAyatrI chandas has three pAdams and twenty
four (24) aksharams. In some instances, the twenty four aksharams
are split and constructed with four pAdams. Therefore, gAyatrI is
referred to as made up of four (pAdams) and six (guNams). Here it is
said that the four pAdams of brahmam are: bhUtam/every being,
PrthvI/earth, SarIram/body and hrdayam/heart.

It is pointed out that vak/speech is everything and protects

everything/ Hence Brahman, which is sarvabhUta mayam has two
guNams like everything/bhUtams and protecting them. For the one
with PrthvI as pAdam, all the bhUtams are the foundation. It is also
held that one can not escape from the bhUtams. For that Brahmam
which has SarIram and hrdayam as pAdam, it is the foundation for the
PrANa-s and they can not escape either. Thus, six guNams and four
pAdams are indicated for that Brahman. Just as PurushasUktam
declares that the Purushan has one fourth presence in Prakrti and the
remaining three fourths of the sentient and insentient in SrI
VaikuNTham. That Purushan pervades in the leelA and the nitya
vibhUtis. The one who does upAsanA of the vast presence using the
pAdams will attain unfailingly moksha phalan. As an accessory, there
are five dimpled spaces. One is above the heart and the other four are

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on the four sides and the PrANa-s roam there. In each of these spaces,
there are gatekeepers. The five of the devatA-s/dvArapAlakA-s are
Adityan, Chandran, Agni, Parjanya and AkASa.

KaukshayajyotirvidyA - The Supreme Being in the uttama lokam of

SrI VaikuNTham is inside our body as the indweller of the vaiSvAnara
to digest what we eat. The one who sees and hears him and performs
upAsanA on him will be good to look at and will have fame. Seeing him
is experiencing the feeling of warmth on touch of the skin and listening
to the sound, when one closes the ears with the hands is equivalent to
hearing him. Hearing the sound through the closed ears as the eaten
food is being digested indicates his presence inside and hearing
that Parabrahman.

3.14: SANDilyavidyA - Being born in this universe, being alive here

and dying are all activities linked to the doings (vyApAram) of
Parabrahman. That Brahman pervades all the universe. Knowing Him
this way, we should perform upAsanA in a state devoid of desire and
anger and with utter tranquility. The Purusha should perform upAsanA
on the Parabrahman and attain what he desires. This is the duty of the
Purusha. (This is known as "tat kratu nyAyam"). The way in which he
performs here will result in him attaining the same form after the
upAsanA is completed.

3.15: koSa vij~nAna - Desirous of long life for his son, a special
upAsanA is made here. There are special mantra-s for this upAsanA.
This is known as koSa vij~nAna. This involves upAsanA, where vAyu is
meditated upon as the son of the directions.

3.16-17: Purusha vidyA - One who wants to live up to 116 years on

earth undertakes this upAsanA. That person considers himself as a
yaj~nam and splits up his life span into three units, considers his
PrANa-s as Vasu-Rudra-AdityAs, his hunger and thirst as dIkshAs, his
consumption as upasadas (a type of mantra recited in the sacrifice),
laughter as stuta Sastra-s, SAstriya activities as dakshiNa, death as
the avabhrtha. When upAsanA is done this way, he can chase away
the diseases and live long. AitareyamahidAsa performed this upAsanA
and lived long. There are specific mantra-s to recite and the upAsaka
gains moksham ultimately. The mantra-s meditate on Him as an
eternal one, jagat kAraNan and as the One worshipped by the
eternally liberated souls. He enters via sUrya maNDalam to attain Him.
The Purusha vidyA discussed here is different from that described at
the end of taittirIya Upanishad.

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3.18-19: Then instruction is given on the drshTi upAsanAs on
mind/manas, Brahman and Adityan.

Chapter 4

4.1-3: Raikva vidyA - The king JAnaSruti was a great observer of

dharma-s. He built villages, cities, forests, homes and highways rest
houses for travelers and arranged for food and drinks for them. He
conducted all laudable charities there with utter faith. One night, there
were some swans flying over his palace, where he was resting on the
terrace of his palace. He overheard a conversation between two swans
flying along. Here, one swan following the other one ahead, addressed
the one ahead and chided thus - Hey! You seem to have no eyesight?
It is carelessness in flying over the tejas/radiance of JAnaSruti, which
has the power to make even the evening filled with darkness to a day
full of radiance and warned the leading swan not to get burnt from the
radiance of JAnaSruti, the great observer of honoring guests (atithi
dharma-s).

The leading swan retorted thus, "How come you are praising this
person as though he is like Raikva, the one always with a cart"?

The other swan asked as to who is this Raikva with a cart always.

The swan behind answered: "There are different types of gambling. In

that, there is one among them named "krta" that includes every other
game in it. Similar to this, you know what all Raikva knows, that will
include all good activities (dharma kAryam-s) done by the rest of the
people in the world. Your JAnaSruti does not have that kind of fame
and status. Raikva, not only has the possession of the superior
j~nAnam but also the ability to execute such dharma-s. Be sure that
you know the difference between this mahAn, Raikva and JAnaSruti,
the observer of dharma-s".

JAnaSruti, who thus heard the conversation between the two swans
woke up at that early morning time and briefed his attendant on the
conversation that he overheard between the two swans and asked him
to search and find this Raikva. The attendant went on a search and
came back saying that he could not find Raikva anywhere. King
JAnaSruti asked his attendant to search again in places where the
Brahmins assemble. This time, the attendant again went and found a
man scratching his skin sores and lying under a cart. The attendant
took his seat near Raikva and asked him "Sir, are you Raikva?" The
man said, "Yes, I am". The attendant went back to the king and said

80
that he has found him. King JAnaSruti went to the place of Raikva with
six hundred cows and calves, and a horse drawn carriage as presents
and requested Raikva to generate devatA j~nAnam in him. Raikva
rejected the gifts and said - "Oh Sutra (one who is sorrowing)! Please
keep all these wealth with you". JAnaSruti thought about this rejection
and understood the reason for Raikva's refusal. He returned again to
Raikva's place with one thousand cows to give to the sage as well as
his daughter to get married to the sage and offered the village also
where Raikva was residing with his cart. (JAnaSruti understood that
the wealth and cows that he offered will not be useful since Raikva
does not have a wife to serve him). Now Raikva accepted the offerings
and was pleased. He taught JAnaSruti the Raikva vidyA, which is the
same as samvarga vidyA. His upadeSam was -

Vayu is the entity in which Agni, sUryan and Chandran reach their
layam (harmonious equanimity). PrANa is the layasthAnam (place of
dissolution) for vAk/speech, eyes, ears and mind in the body. Vayu
and PrANa are samvarga-s (place of merger or absorbents). To
illustrate who the devatA for samvarga vidyA was, Raikva used an
anecdote. He said that there were once two men with the names of
kApeya and AbhiprAtArin. When they were about to eat in a group, a
BrahmacAri approached them and begged to be served with food as
bikshA (alms). Nobody offered the BrahmacAri the bikshA that he was
seeking. The BrahmacAri, an expert in samvarga vidyA, then told them
- "The Protector of the world swallowed four mahAtmA-s (Agni, Aditya,
Chandra and water). Oh kApeya! This Lord exists in many forms.
People do not however recognize Him. This food although it belongs to
Him (PrajApati) has not been offered to Him, who had asked for it".
Now, kApeya got up, came near the BrahmacAri and said - "There is a
much lauded Omniscient One, who is the soul of the devata-s, creator
of all beings, possessor of beautiful golden teeth and consumes a lot of
food and is the enemy of the asura-s. His fame (mahimA) is much
praised. He eats the food like fire and speech that can not be eaten by
the others. He is ParamAtman. He is the samvarga (swallower). The
devatA that you worship is not the One we worship". After correcting
the BrahmacAri’s understanding of the nature of the devatA associated
with samvarga vidyA, the BrahmacAri was provided with food. It is
thus made clear that the samvarga vidyA relates only to ParamAtman
and not to familiar Vayu or PrANa through this anecdote/upAkhyAnam.
A j~nAnam about samvargam as ten (five+five) as "krta" or "annam"
or VirAT along with the performance of upAsanA on them makes one
omniscient and enjoyer of Parabrahmam. That is the phalan of
practicing samvarga vidyA.

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4.4-9: shoDaSa kala brahma vidyA - SatyakAma told his mother
JAbAlA that he is going out to observe brahmacarya and seek an
AcAryA and so wanted to know his lineage (gotra). She answered - "I
do not know the lineage/gotra. I, as a maid served many learned ones
and married early and did not remember the gotra of my husband’s
family. You are SatyakAma and I am your mother, JAbAlA, and that's
all I know. You can tell this to your future AcArya". SatyakAma went to
Gautama hAridrumata and conveyed this information to the AcArya
that he chose. His Guru commended him. He commented
that SatyakAma is a true BrAhmin since he told the truth about his
lack of knowledge of his lineage. The AcArya blessed him and gave
four hundred lean and weak cows from his herd of cows. He
commanded SatyakAma to take care of them. While driving away the
cows happily, SatyakAma said that he will not return to his Guru’s
ASramam until he nourished them to a size of one thousand healthy
cows. He was out for many years to fulfill his promise. A day came
when the size of the herd grew to one thousand. At that time, one of
the bulls in the herd said to SatyakAma - "We have now grown to be
a group of one thousand. Please unite us now with the AcArya. I will
instruct you, one of the pAdams of Brahman". The bull instructed
SatyakAma on the pAdam/quarter of PrakASavA and described its four
avayavams (auxiliaries). Next, Agni will instruct you on another
pAdam. Next day, when he was driving the cattle towards the
ASramam, stationed the cows midway. When he was about to do
samidhAdAnam, Agni instructed him on the pAdam of "anantavAn" and
its four parts. Agni told SatyakAma on receiving the next upadeSam
from the hamsam. The pAdam was “jyotishmAn" with its four parts.
The next upadeSam was from water foul, "madgu" on the pAdam of
"AyatanavAn" with its four auxiliaries. SatyakAma returned now to the
ASramam of the AcArya, who noted the differences in his Sishya.

The AcArya on seeing him said, "Oh SatyakAma! You appear now as
one, who has understood Brahman. Who instructed you?" SatyakAma
responded and said the truth that he was instructed not by humans.
He reminded the AcAryan that the upadeSams received from an
AcArya alone will yield phalans and asked his AcArya to initiate him
into the shoDaSa kala brahma vidyA. The AcArya initiated him
directly. The teachings/upadeSams by the AcArya and by Agni and
three others were just the same.

4.10-15: From the aforesaid SatyakAma, UpakoSala received his

brahmacaryam to study the Vedas. For twelve years, UpakoSala took
care of the VaidikAgnis of SatyakAma. SatyakAma completed his
instructions/upadeSam to his other Sishya-s and allowed them to

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return to their homes, but did not allow UpakoSala to leave and also
did not complete the upadeSam to him. The wife of the AcArya felt bad
about UpakoSala's status and empathized with the student's
incomplete status. She pleaded with her husband to complete
UpakoSala's studies and let him go. SatyakAma ignored the appeals
and went away on a trip. The brahmacAri was suffering from the sad
neglect by his AcArya. Out of mental grief, he refused to eat, when the
wife of the AcArya pleaded with him to eat. He said that so many
things affecting him are filling his stomach and hence he could not eat.
The compassion of the agnis for him rose up. They performed
upadeSam for him thus, "PrANa is Brahmam; कं (kam) is Brahmam;

खं (वं) [kham/vam] is Brahmam". The "कं kam" stands for joy/sukham.

The aksharam "वं vam (खं kham)" symbolizes AkASa or worldly
sukhams. He got doubts about the worldly joys (sukham-)s like
AkASa, an indriyam being Brahman. He wondered whether "खं kham"

should be linked with "कं (kam)" to refer to BrahmAnandam. He

inferred that "खं kham" should be understood as BrahmAnandam. The

Agnis that he tended taught him Agni vidyA to remove these doubts
and told him that his AcArya on return from his trip would teach the
rest.

The AcArya returned from his travel and on seeing his Sishya's face,
told him that his face resembled that of a Brahma j~nAni and wanted
to know who performed the upadeSam that led to such a
tejas/radiance to his face. UpakoSala described what happened and
the kindness of the Agnis. The Sishya did not know how to answer that
question. He was not clear whether he got a little or complete
upadeSam for Brahma j~nAnam. The AcArya concluded that the Agnis
instructed him with upadeSams that yield only paltry phalans. The
AcArya advised his Sishya that he will perform upadeSams that would
lead to lasting phalans and the parama PurushArtham. The
AcArya pointed out that the result would be that the sins would not
stick to AtmA as in the case of water on the lotus leaves. AtmA can be
seen in the eyes. It is eternal. There is no need to fear about it. This is
the Brahman. When water falls on the eye, it does not stay there. It
rolls off. If the place of abode (eye) has such a beneficial effect,
what about the one who resides there? How can we describe the
grandeur of the Brahman, said the AcArya and instructed UpakoSala
with some of the KalyANa guNams (auspicious attributes) of the
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Brahman. The Sishya was advised that the one who desires moksham
(mumukshu) and completed his upAsanA will travel by the divine path
to the abode of ParamAtmA, whether the final rites were performed or
not. They will travel by devayAna path (arcirAdi mArgam) immediately
after death. His soul will travel by the devayAna margam and honored
on the way by devata-s representing Agni, day, Sukla Paksham,
uttarAyaNam, samvatsaram, sUryan, Chandran, and lightning and met
by amAnavan and will be joined to the Supreme Abode of ParamAtmA
and enjoy eternal bliss. He will have no sorrow from samsAric
sufferings. This is Agni VidyA positioned in the middle of UpakoSala
vidyA.

4.16, 17: Here yaj~nam is praised and four rit viks drive that cart with
two wheels of mind/manas and vAk/speech. If even one wheel is
damaged, the cart will collapse. If there are mistakes due to incorrect
procedures, expiatory karmAs (prAyaScitta homAs) should be done to
annul the inauspiciousness/amangaLam-s. For these expiatory homAs,
the three vyAhrti-s are important and they arose from the three
Vedas. The Brahma of the yaj~nam should protect the yAgam from
such lapses for the benefit of the rit viks and the performer of the
yAgam.

Chapter 5

5.1, 2: PrANa vidyA - One who knows what is the eldest (jyeshTha)
and the most celebrated (SreshTha) becomes (bhavati) himself the
eldest and the most celebrated. The PrANa is indeed is the eldest and
the most celebrated entity and has to be meditated upon as such.

PrANa is considered to be the eldest (JyeshTha) among the sense

organs (indriyam-s) because, while the child is in the womb, PrANa
functions first and is the cause for the growth of the child (embryo).
Then the other sense organs like eye, ear et al get developed and
begin to function. It is also described as the most celebrated
(SreshTha). Why it is celebrated can be explained from an
upAkhyAnam (anecdote). PrANa and the indriyam-s had disputes once
about who among them is superior. They wanted PrajApati, their
creator to settle that dispute. PrajApati said: "Among you, the
SreshTha is the one who after leaving the body makes the body totally
dysfunctional. vAk indriyam (speech) got out of the body and stayed
away for a whole year and watched as to what happened to the body.
The SarIram/body lived like a dumb person. The body however
continued to function except for the lack of speech. Similarly, the body
carried on with its functioning, when eyes were closed and the ears as

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well as mind exited from the body. The one who could not hear was
like a deaf man but no disruptions to the operation of the rest of the
body. PrANa tried now to leave the body to check on the consequences
of its exit. The body and its organs suffered terribly like a horse tears
up the pegs to which its feet are tied. They then begged the PrANa not
to leave. They reminded the PrANa that all their glories are due to the
assistance of PrANa only. They submitted to PrANa that the vAk can
not earn any money without it; eyes could not adjust between level
ground and a ditch. They all conceded their utter and total dependence
on PrANa in their areas of function. Now, PrANa became the Lord of all
organs and asked them to provide it with food, dress and be
worshipped. All that is eaten as food is the PrANa, AcAmana tIrtham
taken before and after eating is its dress and thus telling they offered
PrANa, food and dress. Thus, ways were suggested to perform
meditation/upAsanA for the PrANa.

Instructions/upadeSam on performing an action (homa) named

"manthakarma" is to gain fame. It is a homa with specific mantrAs. If
one should tell this to a dry stump, branches would sprout and leaves
spring forth. Also, if he sees a beautiful woman in his dream, then he
should know that his rite/homa has been successful.

5.3-10: PancAgni vidyA - The grandson of AruNi Maharshi known as

Svetaketu traveled to an assembly of scholars in PancAla deSam.
Rajarshi PravAhANa asked Svetaketu, "Has your father done
upadeSams to you?" Svetaketu answered in the affirmative.
PravAhaNa asked the following questions. Their conversation as below:

1. "Do you know where people (PrajA-s) go after death?"

"Revered Sir, I do not know".

2. "Do you know the return path?"

"I do not know"

3. "Do you know the differences between the devayAna and

PitruyANa mArgams?"

"Do not know"

4. "Do you know which are the beings/prANi-s those have arrived
at the Upper Worlds?

"No"

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 5. "Do you Know about the birth of a man in the fifth oblation/
offering of water (Ahuti)?

"I do not know anything"

The King then said that you do not know these teachings and asked
Svetaketu as how you can say that you received the upadeSams.

Reacting to his inability to answer any of the questions of the king,

Svetaketu went back home and expressed sorrow over his humiliation
at the vidvat sadas. His father, Gautama UddAlaka consoled his son
and mentioned that he would have performed the upadeSams on
these matters if he himself had known about them. The father decided
to go to the king’s court to learn about these esoteric vidyA-s and
asked his son to come with him. The son did not want to join his
father on this visit and the father went alone. The Rajarshi PravAhaNa
welcomed the sage to his court, offered courtesies and asked the
father about anything special that he could do for Svetaketu's father.
The latter wanted to learn about the vidyA only and did not want any
worldly wealth. The king tried to distract the attention of the visitor
from the esoteric vidyAs that he wanted very much. The king finally
gave in and praised the greatness of this vidyA, which was in his
Rajakulam only. PancAgni vidyA was thus received by Svetaketu's
father.

The five agnis (pancAgni) are: svargam, cloud, PrthvI, Purusha (man)
and StrI (woman). They have to be imagined as individual Agni. When
a man who has accumulated good deed/puNyA-s departs from this
world, the soul and the prANendriyam depart together as bhUta
sUkshmam ("esoteric" and "subtle" body) and reaches heaven and
receives AhUtis/offerings in Agni. It enjoys the comforts at
svargam with a beautiful body and there after, it is united with bhUta
sUkshma megham. Next step consists of its entries into many kinds of
grains and falling down on earth through the rain. These grains
become food and are consumed by the man/Purusha and stays in the
body of the man. Now, it benefits from the fifth homa known as StrI
(woman) and assumes the body of a male. There it stays for about ten
months or so and is born into the samsAric world and these cycles are
repeated.

Thus, it has to be remembered that the traveling AtmA is different

from the body and the indriyam-s. Meditation has to be made in this
manner. Those who discard kaivalya phalan and engage with faith in
brahmopAsanA alone in this way would travel through arcirAdi

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mArgam and gain Brahmam. This is the devayAna mArgam. The
arcirAdi mArgam is dealt in detail here. The gist of this section is the
travel of the soul with stops on the way at like Agni, day, Sukla
paksham, samvatsaram, sUryan, Chandran, and lightning to reach the
paramapadam.

Those who perform services like performing many yaj~nAs, building

temples, constructing ponds and other activities like dAna dharama-s,
travel by PitruyANa mArgam and arrive at svargam and take on a
beautiful body like Chandran. That route with stops are --
Smoke, night, KrshNa paksham, dakshiNAyana, Pitru lokam, AkASa,
and Chandran respectively. After the stay at svargam, the jeevan
returns via AkASa, vAyu, smoke, cloud, rain and medicinal herbs
(aushadis). Passage through the aushadis takes a long time. The soul
takes on the appropriate births - lower and higher births, based on its
previous birth deeds (pUrva janma karma viSeshams).

(aiSvarya kAma/one who desires wealth resides in the villages; the

AtmopAsaka/one who meditates on AtmA resides in the cities, the
brahmopAsakan/one who mediates on brahmam dwells in the forest).
There are also creatures like a mosquito, worm et al, which are born
and die frequently. They do not go to upper worlds.

PancamahA pAtakA-s are (the five types of people doing bad acts,
crimes): One who steals gold and silver, one who drinks liquor, one
who unites with his Guru’s wife, one who kills a Brahmin and the fifth
who associates with him. For the meditator/upAsaka, who has
performed PancAgni vidyA upAsanA, is not tainted with sins even if he
associates with such five types of people (pancamahA pAtakA-s).

5.11-24: VaiSvAnara vidyA - Sages like PrAcInaSAla, Satyayaj~na,

Indradyumna, Jana, BuDila et al known for their rich knowledge of
scriptures (adhyayana) and observance of rites (anushThAna) began
to look in depth about the differences in our AtmA and Brahmam. They
were not making much progress on resolving the issues. They decided
to go to Sage UddAlaka, the son of AruNI and get his opinion as an
expert sage. UddAlaka did not have answers to the questions of the
visitors. UddAlaka suggested that all of them go together to ASvapati,
the king of KoSala deSam to have their doubts cleared. King ASvapati
welcomed them individually and offered his courtesies (upacAram-s).
Next morning, he met them and wanted to grant any that they might
need and the visitors refused politely those offerings. The hosting king
was perturbed at this unanimous rejections and reminded his guests
that in his kingdom, there are no thieves, misers, drunkards, no

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adulterer, much less adulteress and no man without AhitAgni
(sacrificial fire). The wealth in the kingdom is pure. He said, "I am
planning to conduct an yAga. I would like to honor you as I plan to
honor the rit viks chosen for this yaj~nam. Please stay". The visitors
reminded the king ASvapati that they came to receive instructions on
vaiSvAnara vidyA. The king agreed to help them next morning. The
king did not need any initiatory rites from the Brahmin visitors as their
AcArya and started to teach them. The king knew they have already
some limited knowledge on this vidyA and had some debates and
disagreements between them. Hence the king thought that it is better
to do the upadeSam individually. The king wanted to know from each
of them the method each observe VaiSvAnara AtmopAsanam.

These above mentioned six visitors stated above that they chose for
their upAsanA respectively - dhyu lokam (heavens), Adityan, Vayu,
AkASa, water and PrthvI/earth as vaiSvanarAtmA. The king instructed
them that the above six are the limbs (avayavams) of the
VaisvAnarAtmA. Finally, they are the limbs of head, eyes, PrANa,
body, bladder and feet/pAdAs. Since they are amSam-s of vaiSvAnara,
they bless the upAsaka with phalans in this world. The king pointed
out the dangers if the upAsaka seeks that type of worship as their sole
goal. There will be serious damage to the various organs. If one unites
the limbs/anga-s with their names and perform the upAsanA, one can
get as phalan is ParamAnnam of Parabrahmam. When the limbs
(avayam-s) of Brahman are integrated in one’s own limb and retained
there and consider them as tools in nitya agnihotram, great phalans
will come our way. Using these tools for agnihotram, homa should be
in vaisvanarAgni (prANAgnihotram) with the first received ball of
annam/food. That food should be used for five PrANAhUtis and through
them the indriyams and the devatAs linked to the individual indriyams
as well as the world will be satisfied. For one who does this upAsanA,
all his sins would be burnt like cotton thrown into a fire. Similar to the
starving children clinging to their mothers, the whole world relies on
this agnihotram.

Chapter 6

sat vidyA - There was one, Svetaketu, the grandson of AruNI

Maharishi. His father called him in and told him - "Oh Sevtaketu!
Please observe brahmacaryam. There is no one in our family, who has
not studied (adhyayanam) the Vedas, is just a Brahmin only by birth."
Svetaketu was twelve years old then and felt bad after hearing his
father’s reprimand. He left his home, sought an AcArya and learnt the
Vedas with all the auxiliaries/angam-s. After twelve years at the age of

88
twenty four, he returned home with a proud feeling that there was
nothing else to learn.

His father welcomed his son and asked: "Oh Svetaketu! You appear as
though you have nothing else to learn. Did You ask your AcArya about
the subject of instruction of which meditation results in hearing and
thinking about all in this world". The son reflected on this object, the
meditation of which will lead to knowing all. He thought as to how can
the unheard become heard or the unknown become known? This
object (brahman) that was commanding all, intrigued Svetaketu.
Svetaketu felt bad that he did not learn about this object by thinking
about which everything unthought-of becomes thought-of during his
gurukula vAsam. His father answered: "Svetaketu, look at a lump of
clay. From that clay comes the pot, cup and other things. By seeing
the lump of clay, all objects made of clay becomes known. Similarly by
seeing a nugget of gold, all the items made of gold are known. If you
see a piece of iron, all objects made of iron becomes known. These
three examples were given to demonstrate the non-difference between
the cause (clay, gold and iron) and the effect, the modifications and
names attained by the cause. The dogma that the cause (kAraNam) is
different and the effect/kAryam, arising from the modifications and
names attained by the cause is different are rejected. Since all
creations are from one object (Brahman), the knowing of Brahman
would lead to the world becoming known". Now Svetaketu realized
and wondered why his most merciful AcArya did not instruct him on
this important non-difference between cause (kAraNam) and effect
(kAryam). He wondered why his AcArya did not explain this important
doctrines even if he had not asked about this. He wondered whether
his teacher was himself unaware of this doctrine. He asked his father
now to teach him this important doctrine. The father now began to
teach sat vidyA to his son.

All this universe of multitudinous forms and names existed prior to

creation as the one and only being alone (sat). It did not even have
the srshTi kartA (creator) as a second vastu (being). This "sat" (being)
is the eternal, ever existent Reality, the Supreme Brahman and the
only one. The one and only "sat" is characterized by the nAma rUpa
prapancam (names and shape of the world) of cetanam-s and
acetanam-s. The opposite of "sat" is "asat" or non-existence prior to
creation. Some logician argue that "sat" was born of "asat". This view
is unacceptable, detestable and therefore it has to be discarded. We
have seen one transforming into another but there are no cases of
new material from prior existence. The possibility of the origin of a pot
without the pre-existence of clay does not happen. There is no case

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when non-existence created a new thing (vastu). The lump of clay
before creation did not exist as a pot and after creation came to be
known as pot with name and shape (nAma rUpam). This is
acceptable. The argument that the lump of clay is different from the
pot is not acceptable. It is just a figment of imagination and illogical.
We have to concede that the one that existed before creation became
many. "sat", the kAraNam (cause) existed before kAryam (effect).

It is described thus. "sat" made the sankalpam that it would become

many, "May I be born!". It created tejas (fire) first. In its state as tejas
it made the sankalpam to create water and that in turn created PrthvI
(earth). These beings/bhUtam-s became living beings (prANi-s) in the
universe. These beings are of three kinds: aNDaja, jIvaja and
udbhIjja. Those born out of aNDaja-s (eggs) are like birds et al. JIvaja
are the ones that are born from the wombs of living beings like cows
and human. udhbhIjja are from plants and trees that are born of
seeds. In the third category, is included a fourth one, svetaja born out
of sweat. The manner in which these three arose is - The kAraNa
(cause)vastu, "sat" with jeevAtmA enters into the afore-mentioned
mahA bhUtams (tejas, Ap/water and PrthvI) and creates the nAma
rUpa prapancam in all its diversities in names and forms. The "sat"
willed to make each of these three elements three-fold (trvitkaraNa)
and mixed them with each of the one third of the other two. This led to
each element (tejas, water, PrthvI/earth) having one third of the other
two. What we see as water now is not one hundred percent water. In
the water, we see is half pure water and the other half is made up of
the other elements - tejas and PrthvI. (When we refer to
pancabhUtam-s, the process of their customized mixing is called
pancIkaraNa). The half of each of the pancabhUtam-s are mixed with
other bhUtam-s to make up the whole to form the body/SarIra and
now the Parabrahmam enters that body with jeevan as its SarIra in
everything. Thus, one became many. In each of them, ISvara, acetana
(insentient) and cetana (sentient) are present.

We can illustrate that all that are seen here are product of the process
of trvitkaraNa. For instance, the natural color of tejas/fire is red, white
is for water and black is for earth/PrthvI. In spite of it, we see all the
three colors in the fire. This is a result of the trvitkaraNa/triplication
process.

Thus, the food/annam that is eaten for the growth of the body
becomes threefold (three mahA bhUtam-s). One becomes faeces as
asAra bhAgam (useless). The essence (sAramSam) is flesh. The most
subtle third is used to nourish the manas/mind. The water that is

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drunk is also split into three (water, urine and blood) and nourishes
the PrANa. The food that is tejomayam nourishes the bones, the
friendship needed for it and the portion for the growth of speech
(vAk). Just as we get butter from churning the curd, the consumed
food gets perfected by the agni in the stomach and is needed as
sUkshma amSam-s for mind, PrANa/vital breath and vAk/speech.

The father said, "Oh son, do not eat for fifteen days but drink water
only. PrANa will not die". The son followed his father’s advice. After
fifteen days of fasting without eating any food, consuming water only,
he came to his father. He asked as what he should do next. The father
asked him to recite the Vedas. Svetaketu could not recite any Vedas.
The son said that he can not remember any Veda mantra-s. The father
said, that of a lighted fire, a single minute ember when left can not
burn anything but when it is covered with dry grass and small sticks
and when blown it will set ablaze. The father explained that, "fifteen
out of your sixteen parts/amSam-s have been destroyed and by the
partaking of food would bring back and unite the sixteen parts. After
that, you will be able to recover your faculty of speech et al".
Svetaketu then took his food and was able to get back his ability to
recite. The father explained thus the subtle parts (sUkshma amSam-s)
of food/annam creates strength by providing nourishment to
mind/manas.

With similar examples, Svetaketu understood that the kAraNa (cause)

vastu for the world enters inside the body with jeevan and with its
power of commanding the PrANi-s shows that it is the Supreme
Being.

The father continued with his upadeSams for his son. "I will tell you
about the state of AtmA during the time of sleep. PrthvI/earth enters
into water and water into tejas and tejas into sat (Parabrahmam)
during sleep and death. The father continued with the upadeSam
and told him further --

(1) The honey bees collect honey from many kinds of flowers of
trees, plants in a very small amount and assemble it as the
rasam/essence of the honey. It is impossible to tell that this
portion of the honey came from such and such flowers of this
tree or the other trees. Similarly, the AtmA-s reaching united
(layam) in "sat" can not recognize their identity, when they
are united with the "sat".

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(2) In the rainy season, several rivers flowing eastward and
westward enter into the ocean. They are absorbed from the
ocean to become clouds. They rain and enter back into the
ocean via rivers. The clouds do not know their identity.

(3) If one cuts a big tree with an axe, the sap flows. In such a
tree that is alive, if we cut a branch, that portion of the tree
dies. A new shoot comes in place of the cut branch. That new
shoot also dries up and the process continues until the tree is
dead. What we learn from all this is that the body is different
from the jeevan. When it is abandoned, the tree will die but
the jeevan does not.

(4) "Svetaketu! Bring me the fruit of the banyan tree and cut it
and see what is inside". The son brought that fruit and cut it
at his father’s request. There were many tiny seeds inside. On
breaking one seed further, Svetaketu did not see anything
inside. His father said, "it is subtle and therefore
not discernible because of its existence in the sUkshma
(subtle) state. From such sUkshma existence, this mighty
banyan tree arose. The mighty power with in the seeds is
inherent in the tiny seeds. The ParadevatA that I described to
you exists in this subtle manner".

(5) "Svetaketu, when you go to bed tonight, place a lump of salt

inside a vessel with water. When you wake up in the morning,
look for the lump of salt. You would not find it. Drink a drop
of that water. What do you learn? Take a sip of water. What
do you recognize? The salt has completely dissolved in the
water. The lump of salt could not be seen anywhere anymore.
It is uniformly spread in the entirety of the water. Similarly,
the kAraNa vastu, "sat" is pervasively present everywhere".

(6) Think of a situation, where a citizen of one kingdom is

blindfolded and transported to a far off land and is left in a
place where there are no human beings. He will scream when
his blind fold is removed as he does not know the directions
east, west or so. Someone passing by will uncover the blind
fold and point the way to his place. Then the lost person will
slowly walk back from village to village and finally arrives at
his home. Similarly, one can learn about one’s own attributes
from a sadAcArya (teacher) and will pray for his own release
from his samsAric bonds to regain his home (Paramapadam)
and long for its bliss.

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 (7) At the time of one dying, the relatives sit near the dying man
and ask him whether he recognizes them. Some times, the
dying man does not answer. This is because the dying man’s
speech/vAk has attained layam (united) in mind/manas, the
mind in PrANa and the PrANa in tejas (SarIra bhUta
sUkshmam) and tejas in the kArANa vastu of "sat".

(8) When a thief is caught red handed, people shout, saying he is

a thief and a red hot axe should be placed in his hand to
prove his innocence. If he has really stolen, his body will get
burnt. If he is not guilty of the accusation, the heat won't hurt
him. He is freed.

Thus many examples were told. Reflecting on them, Svetaketu

recognized that the entire world is pervaded by that kAraNa vastu and
that is eternal and blemishless. Further, it is the soul of all beings and
that is present in him also. Svetaketu was pleased with his father’s
clear upadeSams and attained clear tattva j~nAnam.

In this "sat vidyA", there are sixteen khaNDa-s. The matters covered
in these are:

(1) "sat" is the cause for the entire universe.

(2) First creation of everything/samashTi srushTi is done.

(3) Individual creation/vyashTi srushTi through the union of the

beings/bhUtam-s is next done.

(4) The trvitkaraNa (the union of the beings/bhUtam-s) is seen

through the examples given.

(5) tejas, water, PrthvI are responsible for the growth of the
body.

(6) The subtle potions of the food/annam goes to vAk, PrANa and
manas.

(7) If it were not so, the mind will weaken. This is the message
from the first seven khaNDa-s.

(8) "sat" is the layasthAnam (place of merger) for cetanam-s.

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 (9) The count of jeevans attaining layam (union) in "sat" are
beyond count.

(10) "sat" will come out of "sat" just as the waters of the rivers
come out of the ocean.

(11) The cetanam-s are eternal in their existence like rivers joining
the ocean

(12) Just as the tiny seed of the banyan tree produces the mighty
tree with sprawling roots, the very subtle "sat" will produce
this vast world/prapancam.

(13) The "sat" pervades everywhere similar to the salt dissolved in

water present everywhere.

(14) "sat" should be understood through an AcArya. It is like a

blindfolded men left far away from his home finds his way
back to his home through a one good willed person and
reaches his home.

(15) "sat" will remove all dangers encountered by one who sought
refuge in it.

(16) There is no samsAric bonds to one who has gained the "sat".
We briefly summarized the content of this sixth chapter on
"satvidya", which have many mantra-s with interrelated
meanings.

UddAlaka’s upadeSam is - "Similar to the "sat", which is the soul of all

Jeevans, stays subtle and is eternal in its existence, you, Svetaketu
have been created like all other entities of this universe, you will
become it ("tatvamasi")". UddAlakar’s upadeSam is a beautiful one
that has been understood well by all the laukIka-s.

Chapter 7

BhUma vidyA - Sage Narada afflicted with sorrow over his lack of
knowledge about the AtmopAsana brahma vidyA. He prostrated
before Sage Sanatkumara and asked him to teach him this vidyA.
Knowing that Sage Narada is very learned, Sanatkumara said:
"Please tell me what you know already and after that we can
concentrate on what else needs to be learned". Sage Narada listed an

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impressive list of vidyAs that he knew already and added that he
learnt and knew all the Sabdam-s but does not know about the AtmA.
Sage Narada said, "My sorrow will only be banished after knowing
about the AtmA. Please bless me with AtmopadeSam". Sanatkumara
commented that upAsanA of the words/Sabdam-s as Brahmam will
permit Narada to roam with joy in regions where the Sabdam-s are
revered and enjoy bliss. Narada kept on pressing Sanatkumara for
something superior to the Sabdam and once Sanatkumara answered,
Narada asked for anything that is superior to the just suggested one.
Sanatkumara kept on stating that the last one he identified could be
meditated upon as the lofty one (Brahmam). Narada was further
asking, "Is there anything greater than the name, Brahman".
Sanatkumara answered about the fourteen loftier things. They are
name/nAma (Sabda rASi), vAk/speech, manas/mind, sankalpam (will),
citta (intention), dhyAnam, vij~nAna (knowledge), balam (strength),
annam/food, water, tejas, AkASa, memory and desire. As Sage Narada
kept asking about the identity of the loftiest principle, Sanatkumara
suggested PrANa is the most lofty entity among all the ones examined
so far.

Here, Sanatkumara wanted Narada to know that the jeevAtmA is

intended, whenever PrANa is mentioned. For instance, the giver, the
receiver, father, mother, brother, sister and AcArya et al are regarded
as PrANa-s. The level of reverence for one’s father and mother is
indicated by treating those who had harsh words for them are to be
treated as those who have committed Pitruhatti, mAtruhatti (Killer of
one’s father, mother), slayer of one's AcArya et al. Such a person is
said to have committed one of the greatest sins (mahA pAtaka-s) by
the people of the world. When that Jeevan leaves the body, the
burning of the body that housed the jeevan would not be recognized
anymore to have committed such an abominable sin. Such is the
power of the upAsanA of the PrANa. Such an upAsaka would identify
himself as an ativAdi (talkative) or one who is blessed to perform
upAsanA on the noble purushArtham and a bhogya vastu (enjoyable
thing) like PrANa. Sanatkumara attested to the loftiness of this PraNa
upAsanA by observing that such an upAsaka deserves to identify
himself as such.

Narada, who was intently listening until now, slackened a little thinking
that the upAsanA on PrANa was the one that would remove all his
sorrows. Sanatkumara recognized the thinking on the part of Narada
and continued the updates in search of the loftiest upAsanA.
Sanatkumarar now said that becoming an ativAdi (talkative) by
upAsanA on satyam (Brahman) is far superior to the upAsanA on

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PrANa. The upAsanA method for becoming an ativAdi on satyam was
taught by Sanatkumara. The status of the mind, the needed total faith
(Sraddha) in such an upAsanA, the proper conductance befitting that
of an ativAdi on satyam, the comprehension of the vastu as such
svarUpi. As an ativAdi, the upAsaka is content on this upAsanA over all
the others as shown by his disinterest in pursuing any other upAsanA.
The upAsaka feels that all of the other upAsanA-s are fully resident in
him as sukha svarUpam and bliss (bhUmA). Now, Narada began to
wonder whether Sanatkumara was going to continue and bring out
any other upAsanA that would be superior to the observance of BhUma
vidyA. Sage Sanatkumara quickly indicated that there is nothing more
lofty than BhUma vidyA in all directions. One should cultivate the
thinking it is "Me" who is in all directions, upper, lower, and eight other
directions. The reason for such a strong statement is the assessment
that satyam is the AtmA for everything. From it arises all upAsanA
upto the level of PrANa. The one who has mastered the AtmopAsanam
will be released from all karmAs and gains the power to travel
everywhere. He does not have death, illness and sorrows. All are
bhogyams (most enjoyable). He becomes omniscient. He will delight in
taking thousands of rUpams. This upAsanA will yield fruits only when
one’s mind is pure. The pure mind comes from eating the sAtvic food.

Thus, Sanatkumara showed the other side of the samsAric ocean for
the pure minded, blemishless Sage Narada. Sanatkumara is also
known as Skanda.

Chapter 8

8.1-6: dahara VidyA - There is a little AkASa in the small heart lotus
(PuNDarIkam) in our body known as "Brahmapuram". One should
understand what is inside that AkASa and meditate on it. You should
not think lightly on what might be in this small space. It is also big like
the AkASa outside our bodies. Inside that small space reside the upper
and the lower worlds, Agni, vAyu, sUryan and Chandran. Whatever
that the upAsaka gains as realized and unrealized have their base in
this small space.

One should not think that with the dissolution of this body, all within
this heart lotus would be lost as well and therefore it can not be the
abode of aforementioned entities. This AkASa would also be destroyed.
It is not so because this space is nirvikAra (attributeless) Brahmam.
The body is the city in which it is. Thinking deeply, it is more correct to
recognize this space as the City (Puram). The above residing in this

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space and hence it is appropriate to call this space as the
Brahmapuram instead of the body.

The things to be meditated upon in this AkASa/space - kAmam-s i.e.,

kalyANa guNams/auspicious qualities which are eight in number. In
view of these eight guNam-s, the Brahmam is meditated upon as
apahata pApmA, vijaraH, vimrtyu, viSokaH, vijighatsaH, apipAsaH,
satyakAmaH, and satya sankalpaH. He is not touched by the karmA-s.
He does not age. He is eternal, not affected by death. He is not
affected by sorrows. He has neither hunger nor thirst. He is the
possessor of undiminishing enjoyable bliss. He has the power of
uninterrupted will. Just as the citizens perform some services to the
kings and gain the desired phalans in the world, the righteous ones
perform specific karmA-s ordained by the Vedas and gain the phalans
of good deed/puNyam. These will disappear ultimately. If one performs
the Vedic karmA-s without the comprehension of this AtmA and its
auspicious attributes, one can not live according to his desire. For the
one who meditates with the full understanding of the kalyANa guNams
of this Brahman, he can gain all what he desires. He can enjoy moksha
sukham, he lives where he desires. In moksha dasA, if he wishes and
makes the sankalpam to enjoy the company of his parents, siblings,
friends, women, enjoyable and desired things, he can make that
sankalpam and gain them.

The fact that we do not know about the kalyANa guNams of this
Supreme Being is due to our ancient and huge sins accompanying us.
For example, there is a great hidden treasure that is buried under the
earth. We may walk over that ground all the time and still would not
know about the presence of that treasure. Similarly, Brahmam is not
known to us. That is this AtmA. It is inside the hrdayam (heart). It
gets the name of hrdayam from hrdi+ayam. We can also call it as
“hrt+ayam” or the one that has reached the heart. When the upAsaka
parts with his body and reaches the Paramjyoti with his true rUpam
(svaya rUpam), that Paramjyoti is this AtmA. It is the Eternal AtmA,
which is fearless. It has also the name of "satyam". One can split the
word "satyam" into “sat+ti+yam". The inner meaning of "satyam" is
the One who rules the cetanam-s and acetanam-s alike. It protects all
of them from blending and losing their svarUpams and retains them
(all the universes and the beings in their true forms and assigned
places). Therefore, it is setu (dam, a boundary). No dosham (blemish)
will arise from it. By gaining it, the blind man gets back his eyesight.
The wounded gets healed. The one suffering from the heat of
samsAram gets relief from the tApa trayams. After attaining this
Brahmam, it does not perish and the night becomes day.

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One should observe celibacy (brahmacarya) to attain it. With that
brahmacaryam, he crosses the two oceans named "अर ara" and "ण्य
Nya" (puNya) in Brahma lokam and gets past the pond named
"airammadIya" and the banyan tree named "somasavanam" prior to
arriving at the Kingdom of the Brahmam recognized as "aparAjitA". He
walks to the beautiful throne of the Supreme Being regarded as
"Prabhuvimita" and is blessed with the anubhavam of brahmAnandam
(Please remember always the description of the Paramapadam).

There are many nerve centers/arteries (nADi-s) terminating in the

heart. They have links to the rays of the Sun. Among the one hundred
and one arteries (nADi-s) connected to the heart, there is one artery
near the head which pierces the head and the mukta jeevan exits the
body though this nADi. It travels through the Sun's ray to reach sUrya
maNDalam and from there to SrI VaikuNTham with the speed of mind
and enjoys all the bhogams there with the Supreme Being. (This travel
of the liberated jeevan is well known).

8.7-12: This is about PrajApatividyA, which is a limb of the

ParavidyA. The father of the deva-s and the asura-s, PrajApati out of
his compassion for his children to thrive and prosper, blessed the
universe with a mantra and spread it all around. The meaning of the
mantra is that the upAsaka will gain all universes and comforts by
comprehending all the eight attributes (guNam-s) of the ParamAtmA.

The deva-s and the asura-s heard about it and wanted to know about
the detailed meanings of this mantra. The chief of the deva-s, Indra
and the chief of asurAs, Virocana approached PrajApati and observed
thirty two years of celibacy to be qualified to receive the upadeSam.
PrajApati did the upadeSam to Indra on the meaning of the mantram
saying, "AtmA is the one that is seen in the eye". They saw the
shadow in the tears of the eyes, and thought that the
reflection/pratibimbam is AtmA. They said that the pratibimbam/chAyA
purushan is very clearly seen in the mirror and in water than in the
eye. The students asked as to weather the chAya Purushan is AtmA..
PrajApati asked them to adorn themselves well with ornaments and
dress well. He further asked them to get water in a cup, and see
themselves in the cup with water. He told them, "if there is anything
missing, let me know". Virocana saw the reflection and did not find
any differences and came to the conclusion that it is the same AtmA in
the eye. He went home and instructed the asura-s about what he
learnt and taught the meaning to the asura-s. They became dehAtma
vAdis. They thought, the body and the AtmA are one and the same.

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Indra was not satisfied with that interpretation. He was intrigued to
see that the bimbam and pratibimbam are one and the same. If the
bimbam is not decorated and made ugly, the pratibimbam will have
the same features. How can it then serve as the AtmA was the
question by Indra. He reflected on this and came back to the AcAryan,
PrajApati for additional instructions. PrajApati, his father taught Indra
about the meaning of his mantram step by step (viz.), the state of the
AtmA (Atma svarUpam) during the dream state and deep sleep state.
Indra was not satisfied with the meaning about the possibility of
sorrow in dream state, when dreaming about unpleasant things like
being killed or being connected with aj~nAnam during sleep state.

Indra observed celibacy again for one hundred and one (101) years
and learnt dahara vidyA and the eight guNam-s of ParamAtmA
described there. Thus the knowledge about the eight guNam-s of the
uttama Purushan was gained. Arising from the top of the head to
travel through the Brahma nADi to exit the body, travel by arcirAdi
mArgam to reach the abode of the Paramapurushan satisfied Indra
and he taught this meaning of the PrajApati VidyA and its gains to all
the other deva-s.

(Through this knowledge of PrajApati vidyA, JeevAtma svarUpam is

clarified. The JeevAtmA has the eight guNam-s in its true nature. It is
also of the form of j~nAnam and Bliss by nature (svabhavikam). It
recognizes that it is an unconditional bonded servant of ParamAtmA.
This j~nAnam about Atma svarUpam is obtained by the j~nAna yoga
balam gained through the PrajApati vidyA. The mukta (liberated)
jeevan becomes immersed in BrahmAnubhavam. The jeevan does not
enter the samsAric world again. The guNam-s of the Brahman is learnt
through the Upanishads.)

8.13, 14: In support of the earlier comments, few mantram-s are

cited. The meanings of those are -- Prapatti mantram - I meditate on
the Lord as having the darkish hue and as the indweller of the sentient
and the insentient. Like the horse that shakes its hair to get rid off the
dust on its skin, I shake off my sins like Chandran freed from the hold
of the rAhu graham and become a krutArtha -- one who has fulfilled
his duties -- and reach the eternal Brahma lokam. The ParamAtmA
creates the nAma-rUpa prapancam (names and forms of the world)
without being controlled by them, stays as the pervasive AkASa and
blemishless and radiant. I gain thus the Lord of all the created beings.
I have no rebirth (punarjanmam). This way, I do not enter into the
yoni (womb) where sattva guNam is destroyed and sukla dhAtu is
eaten.

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SrI Atthi Varadar - Kanchipuram

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8.15: All these vidyAs taught in the chAndogya Upanishad were taught
by Brahman to PrajApati and by PrajApati to Manu, and Manu to
mankind. The seeker goes to the house of his AcArya, serves him,
learns the recital of the Vedas, makes a samarpaNam (Guru
dakshiNa), completes the studies to observe grhAstrASrama dharma-s,
teaches the Vedas, leads those who sought him as AcArya and follows
the way of vaidika dharma-s. He directs his organs/indriyam-s to the
AtmA, leads his life free of violence and spends his allotted time on
earth and thereafter reaches the world of Brahman. He is freed from
the cycles of births and deaths in the samsAra maNDalam and is
never born again.

May my limbs/angams and the indriyams gain in strength (PushTi)

and shine! Through Upanishad, Brahmam is known. May I never reject
that Brahmam! May I support that Brahmam! May that Brahmam not
reject me but support me! Through this SAnti pATha, I pray for gaining
all the siddhi-s referred to in the Upanishads!

This is the essence (sAram) of chAndogya Upanishad. The Upanishad

bhAshyams and ParishkAram (authored by Sri Uttamur SvAmi)
housing elaborations on the individual mantram-s would help those
seeking deeper knowledge!

chAndogya Upanishad sAram sampUrNam

****

10. BrhadAraNyakopanishad

This is the tenth of the daSopanishad set. The last section of the Vedas
is known as AraNyaka-s. The concluding end part of Veda is known as
AraNyaka and hence all Upanishads are known as AraNyaka-s. This
Upanishad focuses on providing the lofty meanings of its mantras and
it is big (brhat) in size and hence it is known as BrhadAraNyaka. This
Upanishad comes at the end of Sukla Yajurveda Satapata brAhmaNam.
There are two branches (SAkhAs) of Sukla Yajur Veda that are
available to us today: kANva and mAdhyandina. This brAhmaNam is
available in both the SAkhAs. kANva SakhA renderings have the
commentaries (bhAshyams) by advaita, ViSishTAdvaitA and dvaita
AcAryAs. kANva pATha is prevalent in the Northern parts of India. This
Upanishad has eight chapters. The first two chapters can not be

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considered as part of the j~nAna kANDa. It is part of soma yAga
angam and belongs to the category of Pravargya. Hence, the
matatraya AcAryAs have provided commentaries only for the six
chapters linked to j~nAna kANDa. The sub-divisions of each adhyAya
is known as brAhmaNam and the individual chapters have many
brAhmaNam-s. The condensed meanings of these six chapters only will
be covered here as below.

For the benefit of those who are interested in the Karma kANDa
related matters (vicAram-s) and observances (AcaraNA-s), AraNyakas
have a way of celebrating them and draw them towards j~nAna
kANDa. They also perform yAgam-s mentioned in the Karma kANDa
section with animals like horses and cows. The horse is specifically
known for its quickness, strength and vIryam et al. Among the Karma
kANDa related observances, the key one is aSvamedha yAgam. The
mukya devatAs for aSvamedha yAgam is PrajApati, the creator of the
beings of the universe. Therefore, aSvamedha yAgam is linked to
j~nAnam so that their union will give the desired phalan without delay
and interruptions. Praising a King as Kubera, the Lord of Wealth, yields
one, more wealth. Similarly considering a small thing as bigger one,
will have more usefulness.

Chapter 1

1.1 - After one year of the commencement of the aSvamedha yAgam,

the head, eye and the prANa (breath) et al of the horse (limbs of the
horse) linked to the yAgam should be viewed at dawn as sUryan,
vAyu/air et al. Further, besides the limbs of the horse, some additional
entities linked to the yAgam like somarasa - gold vessels (graham-s)
kept before and after the horse, day and night (ahorAtra) should be
imagined as part of the samvatsaram (year). If the doer (kartA) of the
yAgam will master these imagination/bhAvanA-s and perform them
properly, he can gain his desired fruits/phalan-s quickly. Thus, this
kind of imagination (bhAvanA) is known as "drshTi vidhi". Here, to see
one entity as another one is drshTi (view).

1.2 - The second brAhmaNam deals with one kind of brahma drshTi
that is encountered in the aSvamedha yAgam, where the animal
(prANi) is aSva (horse) and one limb/angam of the yAgam is Agni. The
meaning of the second brAhmaNam is:

The Supreme Being (ParamAtmA) desirous of eating and be the

principal one in creating death (mrtyu) responsible for destroying mUla

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vastu to cause destruction of the Universe and also to glorify itself. At
that time water came into being. That water created for self-
glorification came to be known as "arka". (glorified by arcana, "arka" -
sukham/happiness to the one who eulogizes). BhUmi appeared next as
the essence of water. When it was tired and distressed, one type of
Agni arose from BhUmi. We have to understand that what is Agni in
BhUmi appears as vAyu in AkASa and Aditya in the upper lokams.
(VaidIgAgni is necessary for performing the homa-s. Vedas prescribe
the creation of an agni kuNTam shaped like Garudan with special red
bricks. The agni inside that kuNTam is known as cityAgni. The place in
the yAgaSAlA where the Garudan like kuNTam is known as Sayana.
The various parts of the angams of cityAgni have to be imagined as
the four directions and consecrated in water. Thus, the
pratishThA/installation of cityAgni is in water).

Thus, the ParamAtmA who obtained the form of Agni created the
second entity known as samvatsaram (which is the abimAna devatA
that creates the animals, who live a few samvatsaram/years and is
Brahman itself). When ParamAtmA opened its mouth to eat the
samvatsaram, latter made a sound out of fear that echoed as “ bhAN”.
ParamAtmA saw the crying and fearful samvatsaram and felt that
eating of the samvatsaram at that juncture would not create enough
food to quench its hunger. Therefore, the ParamAtmA created through
samvatsaram the universe made up of words and meanings (Veda
vedArtha-s). The grateful samvatsara devatA wanted to perform a
grand ArAdhana for the ParamAtmA that created it. It was not sure of
the right kind of ArAdhana and was lost in thought over this matter.
This effort led to the bloating of the body of samvatsaram to the
extent that prANa was about to exit. In spite of the intensity of this
effort, they remained inside the body, which began to swell with the
participation of mind/manas. Samvatsaram made its body into the
animal of aSva (horse) that was appropriate for the yAgam. aSva
Sabdam means one with a bloated body. This meaning got linked
perhaps to the aSva because of this incident.

With the use of this type of aSva, the performance of the yAga for one
year would attain Brahma j~nAnam. The imagination/bhAvanA for the
aSvamedha yAgam are: (1) sUryan set in the tracks of uttarAyaNa -
dakshiNAyana so that it can be be seen as samvatsara svarUpi (2) the
next bhAvanA is to see cityAgni as the ParamAtmA with the form of
arka, the loka svarUpi (3) The sUryan and arka serve as the root cause
for the mrtyu devatA. One who performs the upasanA with these three
bhAvanA-s would gain Brahma j~nAnam to defeat mrtyu (death).

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1.3 - Another means to chase away the obstacles in gaining Brahma
j~nAnam is taught now --

Once there was a fight between the devAs and asurAs to conquer the
three worlds. The devAs wanted to destroy their hateful brothers (the
asurAs) by means of UdgIta (sAma gAnam/veda) with the help of with
udgAtA-s (those who render sAma gAnam). For this purpose, they
requested vAk indriyam (speech organ) to serve as the UdgAta. vAk
agreed to assist the devAs in return for gaining the boon of fine
speech. vAk started the sAma gAnam and the asurAs interfered with
the rendering. Other indriyams requested to take part as the UdgAtA-s
were also bullied by the asurAs and could not help the devAs.
Ultimately, the devAs appealed to PrANa/vital breath for help. The
asurAs, who attempted to attack the PrANa were shattered to pieces
like an earthen pot thrown against a piece of granite. PrANa blew away
the sins created by the asurAs tormenting of the other indriyams to
the four directions and foreign lands. Therefore, birth and death at
foreign nations are to be avoided. The indriyams helped by PrANa
functioned most efficiently once their sins were destroyed. PrANa
destroyed the asurAs, helped the devAs by serving as udgAtA and was
assured of annam/food. The other indriyams received their own
portion of annam from what PrANa ate. Thus, those who perform soma
yAgAs with the knowledge about the glory/maxima of the PrANa and
view the udgAtA as PrANa chase away the sins that interfere as
enemies and help those who sought them as refuge.

Saying thus as above, this chapter on this brAhmaNam named PrANa

with the names of many reputed sages and provided the meanings for
those names of PrANa. The fact that PrANa stays at the same level led
to the assignment of the name of “sAma prANa”. Those who know the
sAma prANa to a small extent will gain a few boons. It also suggested
that the doer looking at the udgAtA during the sAma gAna prastAvana
kAlam and recites the SAnti pATha of "asato mA sat gamaya, tamso
mA jyotirgamaya, mrtyormA amrtam gamaya, om sAntiH sAntiH
sAntiH" will be freed from all the obstacles to moksham. This moving
universal prayer requests the Parabrahman to lead us from untruth to
truth, from darkness to light and from death to immortality and seeks
Tranquility and Peace for all sentient (brhadAraNyakam 1.3.28).

After this prayer, the Upanishad would provide direct proof for the
ParamAtmA.

1.4 - PurushAtma VidyA - Only Atman alone had purusha rUpam

(man) at the beginning. He reflected and saw nothing else but himself

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said "Myself alone exists" (jeeva samashTi rUpam). When everyone in
this world refer to himself and say “I" (aham), the situation with
ParamAtma in this context is similar. The difference between
JeevAtmA and ParamAtmA when he say “it is I" is that ParamAtmA
refers to Himself as the Brahman responsible for the samashTi srushTi
- creation of the jeevans The ParamAtmA refers to itself as "Purusha"
since it exists before anything else and burns away all the sins. The
ParamAtmA was afraid since it was all alone. Then, it concluded that
the presence of a second one might lead to fear that some harm may
come out of its presence. It recognized that there was no reason to
fear in the absence of the second one. Its fear went away. In spite of
it, Purusha/man felt the loneliness of being alone and wanted company
to get happiness (sukham). It desired the second one. It took on the
form, consisting of a man and a woman. He separated itself into two
entities (rUpam), as man and woman. This is why woman is talked
about as the half of the man. When they united as man (pati/husband)
and woman (patni/wife), the man was concerned that he united with
the woman he had created. Therefore, the half transformed one into a
woman became a cow. Thus, every female animal and male animal
down to the ant were created male and female pair. After these
creation efforts, ParamAtmA wanted to initiate another creation
(visrushTi). For this purpose, he created Agni from his face and palm.
(Since these two places were sites for the creation of the Agni, there is
no growth of hair in the face and palm). It performed similar creation
(srushTi and visrushTi) for the devas and performed atisrushTi
(extraordinary creation) by creating the rishis like Sanaka, Sanandana
et al, who were embodiments of virakti (total rejection of worldly
desires).

(Now, we will focus on the doubts about whether prapancam/universe

created is different than the ParamAtmA or it is one and the same as
the universe). This AtmA was at first without name or form. It got
names and forms later. This is like the jeevAtmA getting names and
forms. This AtmA is like the sword in the shield. It is like the hidden
agni in the fire stick. Similar to the above instances, this AtmA
pervades down to the tip of the nails. One who does not understand
this is an incomplete person. This AtmA is recognized as prANa (vital
breath), vAk/speech, eyes, ears and mind. It gains names and
becomes that object and performs its work.

It is not correct to be ignorant about the pervasive presence of the

AtmA in every entity and only focus on the external thing (vastu) like
the shield covering the sword inside. Therefore, we should perform
meditation (upAsanA) of the AtmA inside. This is the AtmA to be

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gained as the Supreme goal of life. We should attempt to understand
everything through it. This AtmA is the most desirable than one’s son,
wealth or dearer than anything else. We will now study the method of
performing this meditation (upAsanA).

Parabrahmam thinks of itself as brahmam and it became all and

enjoying everything (sarvAnubhavam). The devatAs, rishis and
humans meditate on Him in this manner and gain their desired wishes.
Having realized about this meditation, Vamadeva considered himself
the origin of everything (sarvarUpi-s) starting from Manu. Therefore,
the self-manifestation of ParamAtmA into AtmA and the realization of
it as caused by Parabrahmam was understood. If we remember this in
our meditation/upAsanA, we can enjoy the sarvarUpi, the ParamAtmA
completely. The meditation/upAsanA that "I am Brahman" has to be
done with a grateful and careful mind. When understanding oneself as
Brahman, the AtmA has to include the ParamAtmA as well. Even the
devAs can not interfere with those engaged in AtmopAsanA this way.
For them also, ParamAtmA is the indweller.

When one does not perform upAsanA in the prescribed manner that
includes Brahmam, and considers the ParamAtmA as the JeevAtmA, he
will become the servants of the devAs and toil for them fruitlessly like
cattle. He will tirelessly labor for the devAs, whose
indweller/antaryAmi is the ParamAtmA. We see in this world many
animals working for an owner. Even if one animal is lost, it causes
anguish to the owner. DevAs do not wish to lose even one such AtmA
serving for them. The confused JeevAtmA toils on forgetting the
central power, which is the ParamAtmA. DevAs are happy with the
status quo since it is not desirable for them, that the JeevAtmAs to
gain Atma j~nAnam (ultimate truth).

Even in the deva lokam, there are the divisions of castes like
brAhmanNa, Kshatriya, vaiSya, and SUdra. Brahmam has created
Indra, VaruNa, Chandra, Rudra, Parjanya, Yama, Mrtyu and ISAnana
as Kshatriyas; vasus, rudras, Adiytyas, viSve devAs, marut gaNas as
vaiSyas. pUsha devatAs (nourisher) is created as SUdra. pUsha devatA
is BhUmi. Kshatriya is one step higher in status than a Brahmin. For
instance, at the RajsUya yAga, the brAhmin sit below the throne of the
king who has completed the yAga and honored him. Since Brahmin is
superior to the Kshatriyas in so many ways, the king/Kshatriya will
become a mighty sinner, if he destroys the brAhmaNa caste. Latter will
encounter inauspiciousness. Dharma removes these inauspiciousness
and saves the misbehaving kings. Even a weakling defeats the

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powerful ones with dharma. Dharma is equivalent to truth (satya).
Dharma is therefore precious and indispensable for one and all.

One who does not understand this magnificent Brahmam, can not be
protected by it. It is similar to the Vedas not protecting us, when we
do not recite them. The neglect of the VedAs will not let a jeevan enjoy
the fruits of their karmAs. One who does not understand Brahmam
properly will see that all the great dharma that he performs does not
gain the things he desires. The fruits of such observance of dharma
are destroyed. When he is engaged in AtmopAsanam in the correct
way with the inclusion of Brahmam, the performer (sAdhaka) gains
and enjoys all the fruits that he sought.

For example, have a look at the JeevAtmA. By performing yAga-s and

homa-s by the jeevans following the dharmic path becomes dear to
the devAs; by reciting the VedAs, he is dear to the Rishis; by the
performance of the SrAddha-s and tarpaNa-s and begetting children,
he is appreciated by the Pitru-s; by providing shelter and food, he
becomes dearer to the humans; by giving fodder and water, he
becomes dear to the animals; by giving food to the birds, dogs, ants
and other animals, he becomes an object of enjoyment to them. If the
JeevAtmA gains all these phalans through their limited observance of
dharma, one can appreciate the most superior status of ParamAtmA,
who is the root cause of everything and the granter of all phalans.

Thus to enjoy the ParamAtmA this way, we need to have some ways.
For becoming a complete person (pUrNa), the jeevan needs like a
wife, children, wealth, and good conduct. All these four have to be
acquired at the appropriate times. Even ParamAtmA desired them for
the Jeevans at the beginning of the creation of the Universe.
Therefore, even one who does not desire for material things needs to
have the above four. Those four desired by such a person are: mind as
himself; vAk/speech as his wife; vital breath/PrANa as his child; the
eyes are his human wealth, the ears are the divine wealth
(aihikAkAmushmika wealth) in this world; his body is the fertile field
where all his auspicious deeds grow. This jeevan blessed in the above
way becomes complete (pUrNa). He should perform meditation with
this state of mind. By this way, he will gain everything that he desires.

1.5 - The ParamAtmA, who is the father of all thought deeply and
created seven kinds of food/annam. Of the seven, one is common to
all. He set aside two for the devAs. He reserved one for the cattle like
cows. This is common to all beings (jangama sthAvaras - what lives
and what does not). He kept for Himself three categories. Does anyone

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know the reason as to why these foods never get exhausted? The one
who knows and understands the reason for this will be blessed with
food here, will stay close at the land of the devatAs (devatA sAyujyam)
and he will gain the superior food/paramAnnam of ParamAtmA Himself
and eat with Him.

In these food, the food common to all is the food we eat daily. This
should be eaten after offering to the celestials and guests (atithi-s).
Failing to honor the guests will result in accumulated sins. The food
offered to the devatas are darSa pUrNamAsa (new and full moon)
karma-s as prescribed in the Vedas and smrtis. These are supported
and observed by experts of nitya karmAs. The animals like cows have
milk as the food. Infants and calves take milk as their first food.
(Water is for trees and plants instead of milk). The reason why these
food stay inexhaustible/indestructible is because their Creator, the
ParamAtmA is the eternal MahA Purusha. Those who worship Him in
this manner will gain all what they desire.

The three kinds of food reserved for Himself (AtmA) are: mind/manas,
vAk/speech and vital breath/PrANa. Of all the indriyams, mind is the
most important. If mind is focused on some other thing, that which
has come across the eye will not be seen; the sound that targeted the
ear will not be heard; the sankalpam will not be fulfilled; the doubts,
the belief in something, courage to attempt something, the lack of
courage to pursue the desired things, the sense of shame, intelligence,
fear and other such things will not be recognized. How can one see as
to what is in the back with the eyes, which is in front of the body? With
mind, we can comprehend everything independent of where it is
located. Similarly, the speech (vAk) organ is also a most important
one. Its power is limitless. Speech is used to utter all words including
the ones linked to Vaidika or laukika/worldly matters. The third type of
food/annam kept by the ParamAtmA for Himself is PrANa/vital breath.
They are divided into many sections such as PrANa-apAna-vyAna -
udAna and samAna. With these three kinds of food reserved for it, the
AtmA reaches its svarUpam. These three kinds of food/annam are also
considered as the three worlds/lokams, three Vedas and precious
things amenable to a three type of classification. One has to
understand further about the foundations for the three kind of food
and which are their devatAs. Such imagination is important for the
meditator (upAsaka), when he reflects on them as limitless, the
phalans from his meditation/upAsanA also become limitless.

Among these organs/indriyams, PrANa is the devatA for Chandran.

(Here PrajApati is viewed as Chandran). He has sixteen parts (kala-s).

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The fifteen of the sixteen will be lost every day. The sixteenth part is
constant and not destructible. On the day of New moon (amAvAsyA),
Chandran uses the sixteenth part (kala) to enter into all animals
(PrANi-s). Therefore, one should not kill even an animal like a lizard,
which is useless. Like Chandran, every man/purusha has sixteen parts
(kala-s). The man himself is one part. This one is not destroyable. The
remaining fifteen parts are his wealth and do not stay permanently.
Imagine the body as the centerpiece of a wheel. The spokes attached
to the center piece and the spokes originating from the centerpiece are
like the wealth that one accumulates. Even if that wealth gets
destroyed, the body remains. Therefore, the fifteen parts are
generated again like that of Chandran, the wealth accumulates now,
the man becomes pUrNa (complete).

There are three worlds/lokam-s to be gained by the man - manushya

lokam/world of human beings, ancestors'/Pitru lokam and deva lokam.
As one performs kAmya karmAs (prescribed acts), he gains Pitru
lokam. He can enjoy the comforts as in svarga lokam there. One who
observes bhakti yoga reaches deva lokam through devAyAna or
arcirAdi mArgam. For getting to the manushya lokam, he must have a
body/SarIra and have a son. Before leaving this mortal coil on the
earth, he has to call his son by his side and tell him that he (son) is
the veda, yaj~na, and the world. The meaning here is - the veda
adhyayanam (learning/reciting of veda), yaj~na, that the man/father
performing, the son will have to do them and thus help the father to
earn the wealth of the upper lokam (world) and the son accepting
these responsibilities. After the death, the father enters his son and
corrects through the son, the mistakes arising from the imperfect
performance of these karmAs. The father is protected by this way and
hence the son is called "Putra". Protected by this way, the father gains
speech/vAk, mind and PrANa as divine gifts in the celestial world. The
one who understands "PrANa" this way will be honored as devatAs and
will be free from sins.

Among the organs/indriyas, PrANa is superior. Speech/vAk and other

organ were active doing their assigned work. At that time,
death/mrtyu entered and made them cease their work. Speech et al
lost their capability to do their work without resting. Seeing PraNa
work tirelessly and without let day and night, the indriyas took on
PrANa’s name like youngsters take on the name of the most illustrious
member of the family and identified themselves as belonging to the
heritage of the famous member. The indriyas called themselves as
PrANa-s for that reason.

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Thus PraNa got a superior status among the indriyas inside the body.
We have to understand that the vAyu/prANa devatA, the
corresponding deity of PrANa got elevated to a high status as well.
Agni declared that it will keep on burning. The Sun said that it will
keep on being the source of heat. The Moon said that it will continue to
shine and comfort with its coolness. Thus felt each of the devatAs of
the indriyas. The Sun and the Moon have finite sunsets and moonsets.
vAyu however blows on ceaselessly. For the Sun et al, they need the
assistance of vAyu for travel in the sky. Therefore, vAyu is superior.
PrANa has vAyu as its devatA. The one who performs prANAyAma
properly gains closeness (sAyujya) to prANa devatA. (The one
engaged in the prANA yoga controls all organ inside with prANAyAma,
corrects the irregularities of the mind and body. Thus, the uniqueness
and superiority of PrANa is celebrated).

1.6 - The indriyas lower in status to PrANa and those that are superior
like JeevAtmA and ParamAtmA have also been called PrANa. PrANa is
saluted as amrutam. So is AtmA. They are recognized as amrutam
because they are eternally existent. (Since PrANa and the AtmA are of
the form of bliss and delectable to experience, they are called
amrutam). Since vAyu, the devatA of PrANa is eternally blowing and
hence it is also called amrutam. With its links to vAyu, PrANa's name
as amrutam is justified. As long as AtmA has links to PrANa (prANa
sambandham), it is hidden by names and forms (nAma rUpams).
Names and forms arose as the phalans for the karmAs and indeed
causes for karmAs. When we invoked AtmA as PrANa, we had the
nAma rUpa karmamaya state of AtmA in mind.

The first chapter is intent on the people involved deeply in the

observance of karmAs (karmAnushThAna) and to let them know about
the importance of practicing at least one vidyA. This chapter chose
aSvamedha yAga as an example. It gave instructions on the
observance of rules linked to it. The first chapter suggested that the
meditation/upAsanA of the ParamAtmA should be done with the
imagination of it as "I". It praised the srushTi of the huge world by
that AtmA and how it pervades powerfully in all of the created beings.
It concludes by pointing out that the possession of the knowledge that
AtmA dwells in the body as the antarAtmA (SarIrAtma svabhAva) will
be deterrent to any harms that devAs could cause. Thus making him
to understand step by step that one who does not have this
knowledge, will continue to stay as slaves, toil like cattle by doing
kaimkaryam to devAs and human beings. Amongst the devAs, there
are four varNas - BrAahmins, Kshatriyas, VaiSyas and the SUdras.
They have the appropriate varNASrama dharmas to follow. The first

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chapter kindles interest in moksham and pointed out the instruments
of upAsanA as PrANa and the glory of PrANa. This way, the upAsanA of
the AtmA, the cause for the srushTi of the world was pointed out.
Other Brahma VidyAs will be told in the subsequent chapters.

Chapter 2

2.1: bAlAki VidyA - There was a man by the name bAlAki so proud of
his thorough knowledge on brahma j~nAna approached the King
AjAtaSatru to reveal his knowledge. The king said that for just saying
this itself, he will give him a thousand cows as gift. People rush
saying: "Here is Janaka, here is Janaka". The king welcomed bAlAki
and patiently listened to him. bAlAki was describing the Purusha
(JeevAtmA) inside the orbit of the Sun and the Moon, the lightning,
AkASa et al as Brahman. The king disagreed with the various
descriptions as and when it was told. Finally after he finished, the King
AjAtaSatru commented that bAlAki did not know anything about the
True Brahman.

Immediately, bAlAki prostrated before the king and expressed his wish
to become the Sishya of the King to learn about Brahman. The king
took bAlAki by hand with affection. They came to a nearby place,
where someone was sleeping. The King addressed the sleeping person
- "Oh great one with a white dress! Oh SomarAja!", and tried to wake
him up. The sleeping man did not wake up. The king shook the
sleeping man now and woke him up. The king now asked bAlAki as to
whether he (bAlAki) knows as to where was this just awakened man
when he was sleeping, from where he came now. bAlAki could not
answer these questions. The king now did upadeSam to bAlAki thus -
"When one starts his sleep, all the organs reach a state of not being
able to engage in their assigned activities. During their sleep state,
they experience good and bad dreams and then travel to the nerve
center (veins/nADi) known as "hitA" and reach the heart known as
"purItat" (a flesh lump/piNDa inside the heart). There, he enjoys the
bliss like those experienced by the great j~nAnis, great kings and
reaching AkASa and with the Lord residing there. As the dreamer
wakes up, he unites with his organs like tiny sparks spring forth from
fire. The AtmA regains all feelings. This ParamAtmA who embraced the
AtmA during its sleep is known as "satyasya satya" (the truth of the
truth), a secret name. This is loftier in status than the prANa or Jeevan
and known as "satya" (truth). The KaushitakI Upanishad provides
more details on the bAlAki vidyA.

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2.2 - The brAhmaNam covered in the previous brAhmaNam of this
chapter, serves as it were the reason for calling JeevAtmA as PrANa.
In this brAhmaNam, the relationship between the AtmA and PrANa is
described. Here, prANa is considered as a young calf. It has the
hrdayam as its garbha sthAnam. PrANa is tied to a post called Jeevan.
The tying rope is food/annam. For the ones, who relate the relation
between Jeevan and PrANa, all the seven kinds of enemies will be
easily destroyed. For the travel of the PrANa, there are seven orifices
in the face. They are eyes, ears, mouth and nose. The seven enemies
are the desires (rAga) and the hatred (dvesha). In the different parts
of the eye, the presence of devatAs is invoked with seven different
devatAs as representatives of PrANa. Our head is the eating bowl. It is
a bowl of a unique kind in the world. The top portion of it is closed
unlike the bowl, vessels used at home. The eating access is at the
bottom instead of at the top. PrANa is placed at the head portion.
When one knows this that seven rishis referring to the seven organs
reside there and the vAk that speaks like Brahmam residing there,
there will be no shortage of food. This brAhmaNam thus says that all
kinds of food would become available to them.

2.3 - Brahmam has two kinds of forms. One kind of form is visible to
the eye and staying there in a stationary form like earth, water and
fire. This is mUrta rUpam (gross form). mUrta rUpam is different from
amUrta rUpam (subtle form) like AkASa and air/vAyu. This brahmam
is present inside the orbit of the Sun and the eye as a person/Purusha.
sUrya maNDalam and the eye are visible mUrta rUpa (gross form)
sAram. The Purusha rUpam inside is the amUrta rUpa (subtle form)
sAram. The hue of the Purusha is like Kusumbha vastram (cloth dyed
with saffron or red color), white wool, blue indragopa insect (glow
worm), flame of agni, red lotus (puNDarIka) and lightning. For the
one, who knows about this rUpam, his hue would be golden like
lightning. It is not easy to know this amUrta Brahmam. When we
reflect on its title as "satyasya satyam" (truth of truth), we can
appreciate its glory. (satyam-s are JeevAtmAs). This amUrta rUpam
has a higher level to satyam. It can hence transform as pancabhUtam-
s, actanams (insentient). (This brahmam can have no svarUpa
vikAram but can display svabhAva vikAram that is larger than that of
the Jeevans. One can witness the svabhAva vikAram from Brahman to
the tiniest thing/vastu). This is mUrta-amUrta brAhmaNam.

2.4 - Maitreyi VidyA - Sage YAj~navalkya said to one of his two wives,
Maitreyi - I am going to renounce grahastrAsrama life. I will make a
partition of the family wealth between you and KAtyAyini. (KAtyAyani
is his younger wife).

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Maitreyi - Can we get moksham even if we are blessed with earth full
of wealth?

YAj~navalkya - It is impossible. You can live the life of the wealthy but
can not gain moksham by possessing all the wealth in the world.
Maitreyi - What I am going to do with the wealth that can not get
moksha phalan? Please instruct me on ways to get moksham that you
know.

YAj~navalkya - You are my beloved. You speak therefore of words that

please me much. Please come near me and sit down. I will perform the
upadeSam. Please absorb that and reflect on its deep meanings.

Maitreyi - Please do so, Sir!

YAj~navalkya - Becoming dear to his wife does not happen because of

the husband’s wish. Same with the wife’s wish for her husband to
become very dear to her. The wish of the son to become the darling of
the father does not happen because of the son’s intense desire for that
to happen, no. Money is desired by all. Does that happen because the
money wanted that to happen? No, it is because of the wish of AtmA
(ParamAtmA) that such things happen. AtmA, the ParamAtma
svarUpam is always of loving nature. If you learn about it through
upadeSam and see him through dhyAnam, you could have the
experience of seeing everything by seeing it. If one tries to know
about the things/vastu-s without its links to AtmA, the achiever/
sAdhaka will be subjected to all kinds of inauspicious reactions. All are
AtmA-s. To know the vastu-s with AtmA-s, one has to have control
over their sensory organs/indriyams. When musical instruments are
played, sound will be generated. If one wants to have quietness, then
one should prevent playing the instruments. By controlling one’s self
and the indriyam-s, sensory attachments will not arise. When a lump
of salt is added to water, it dissolves and is intimately spread in the
water. Similarly, when the limitless ParamAtmA takes on the
vij~nAnAtma svarUpam as JeevAtmA and blends with the
pancabhUtams, we see the births and deaths. When this vij~nAnAtmA
dies, it loses its consciousness/awareness (samj~nA).

Maitreyi - What you said about jeevAtmA losing its consciousness at

the time of death confuses me. How can the status of being one self
(JeevAtmA) lead to lose consciousness?

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YAj~nayavalkya - I did not say that it has no knowledge (j~nAna). It
wanted to have that knowledge. (If it dies without rebirths, it won't
have any place to have the awareness about dehAtma bramam -
mixing up body with the JeevAtmA as one and the same). The one
who does not know that all are AtmA-s will have difficulty
understanding the differences between the observer, the instruments
to observe it and what is comprehended. He will see everything
different. For the one who sees all as AtmA will not experience these
differences. We have to understand these all through the AtmA. (It is
not easy to know these. One has to control the senses/indriya-s and
try to know by this way).

Thus, YAj~navalkya instructed his wife about the path to moksham.

2.5 - This section is known as the Madhu brAhmaNam. This explains

clearly to understand as to what is Madhu. Every being has many
features (amSam-s). These are body (AtmA), retas/Sukla, vital
breath/PrANa, mind/manas, eyes, ears and vAk/speech et al. These
features are like jADharAgni/fire, Sabda, hrdayAkASa, dharma, satya,
JeevAtmA et al. Each of these has a devatA. Since all of these happen
through devatAs like PrthvI are favorable (Madhu -anukUlam) to the
above features. Inside the devatAs, the ParamAtmA shines radiant as
the antaryAmi (indweller) brahmam. He is the AtmA. He is the amruta.
He is the sarva svarUpa brahmam. Since the ParamAtmA like
madhu/honey is inside each of these features, becomes the honey to
each other.

ASvini devatAs acquired this Madhurahasya from the Sage dadhyang

well versed in atharvaNa veda. When the aSvini devatAs approached
the Rishi and requested him for the upadeSam on this rahasya
(secret), the sage said - "Indra threatened to cut off the head, if this
secret is revealed to others and so am afraid to reveal it". The aSvini
devatAs said - "we will first cut off your (sage) head, keep it protected
and then we will attach a horse's head to your body. After the
upadeSam done with horse head that head will be cut off by Indra, we
will reattach your head. After all we are the famed physicians of the
devatas". The generous sage agreed to this. Thus all of these
happened. (This is the precious secret/rahasya that also attempted to
make the great sage, the HayagrIva). From this secret, we can
appreciate the Superior status of the ParamAtmA. He enters into the
two-legged and the four-legged beings and acquires the name of
Purusha. Since, He is present both inside and outside, there is no
place, where He is not. To conduct the affairs of the world, He takes on
all kinds of forms. With His sarva aiSvarya-s, He makes myriads of

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sankalpams to take these multitudinous forms. Therefore, He becomes
thousands of Hari-s instead of just being one Hari. This Brahmam will
be present at all times and all places and stay omniscient and as a
storehouse for all auspicious attributes/guNam-s.

2.6 - VamSa brAhmaNam - This is about the guru paramparA

(lineage), starting from one's Guru onwards doing the upadeSam up to
EmperumAn. The purpose is to reflect reverentially starting on one’s
guru paramparA as his family guru.

Chapter 3

3.1 - Janaka, the king of Videha kingdom conducted an yaj~na with

lavish gifts to the performers. Brahmins from Kuru and PancAla
regions came there. King Janaka wanted to know as to which of those
Brahmins among them was the most leaned in the Vedas with their
angAs and proficient in all vidyAs up to brahma vidyA. So the king
gathered thousand cows with gold covers on their horns and asked the
assembled vedic experts to claim them if they are the best learned
one. The Brahmins were not courageous to come forward. No one
could even think that he is the best. At this time, Sage YAj~navalkya
called one of his Sishyas, SAmSravas, and asked him to take the cows
to his home. The other Brahmins protested now about his
qualifications and were talking about as how he is better than them.
One priest named aSvala, who officiated regularly as the ritvik for the
hotA yAga of King Janaka challenged Sage YAj~navalkya about his
expertise. The sage responded in a cryptic way and told that he
salutes the expert best vedic scholar (brahmavid) but he really needs
the cows.

Thereupon aSvala in the group wanted now to test YAj~navalkya and

posed some questions on the views of the functionaries of the hotA
yaj~na such as hotA, adhvaryu, singers of the udgAtA sAma gAnam
and the devatAs that protect the brahma yaj~na and the
fruits/phalans gained during the progress of that yaj~na. He took
leave of YAj~navalkya thereafter.

3.2 - Next, a Brahmin with the name of ArtabhAga asked a few more
questions. He asked YAj~navalkya - "how many are the graha-s (here
it means organs) and atigraha-s (literally matters related to and
greater than a graha/objects). YAj~navalkya responded saying eight
graha-s. These are nose, vAk/speech, tongue, eye, ear, mind/manas,
hand and skin. atigrha-s are also eight in number. Agni is
mrtyu/death. Water has Agni as its food/annam. When the jeevan

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dies, PrANa/vital breath does not leave him. Even after the physical
death, his name will remain with him. The next question was about the
ultimate destination of the Jeevan for equanimity/layam. YAj~navalkya
refused to answer this question in an open assembly consisting of
scholars and novices. YAj~navalkya took ArtabhAga by hand to a
private place and talked it over saying that the Jeevan reaches his laya
(merge) sthAnam based on his good and evil deeds (puNya and pApa
karma-s).

3.3 - Next, another one by the name, Bhujyu recalled some incidents
telling YAj~navalkya - "We were traveling to Madra deSa as students
for learning veda (adhyayana) and we went to the house of Patancala.
His daughter was possessed by a Gandharva (not a human, a kind of
ghost). We asked him, "Who are you?" The Gandharva said, "I am
Sudhanvan, of Angirasa gotra". While asking him some questions on
worldly matters, we asked him, "Where were the descendants of
Parikshit (pArikshita-s)? I am (Bhujyu) asking you, YAj~navalkya, the
same question".

YAj~navalkya - The pArikshita-s went to the place where those who

were performing aSvamedha yAga.

Bhujyu - Where do they go who have performed aSvamedha yAga?

YAj~navalkya - There are thirty two times of the world that are
illumined by the Sun every day during his travel. BhUmi/earth which is
twice the area is covering this world. The ocean are twice bigger than
the BhUmi. Now, as is the thickness/edge of a razor, or the wing of a
fly, so is there just that much opening at the junction (of the two
halves of the cosmic shell - aNDa kATAha) and through that small
opening the pArikshita-s entered. Indra taking the form of Garuda,
carried the pArikshita-s and handed them over to vAyu. vAyu took
them to the place where the performers of aSvamedha yAga were.
Thus saying, the Gandharva, praised vAyu who travels everywhere and
vAyu alone as eternal deva and is everything, aggregate of all
individuals (vyashTi, samashTi). He who knows this conquers further
death.

After the questions by Bhujyu, Ushasta and Kahela were asking

questions.

3.4 - Ushasta: Oh YAj~navakya! You say that the brahmam is visible

directly and that is within all. What is this?

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YAaj~navalkya - It is the AtmA who stays inside you. It is the AtmA,
who conducts its life with the help of the prANa, apAna, and other
vAyu-s.

Ushasta - What kind of speech is this? It is like describing that this is a

cow and that is the horse.

YAj~navalkya - You should not think that I was referring to the AtmA
that does SravaNa, manana, dhyAna and darSana. This type of AtmA
is perishable, whereas the other type of AtmA is eternal.

3.5 - Kahola - Please describe clearly as to which you consider as that

AtmA that you mentioned in response to question by Ushasta.

YAj~navalkya - This AtmA has no hunger, thirst, sorrow, delusion

(moham), old age and death. Knowing this AtmA, BrAhmaNa-s have
no attachment to three kinds like son, wealth and the desire for world.
They take to the life of a sanyAsi/mendicant, conduct their life (deha
yAtrA) through alms. A BrAhmin should gain j~nAna through secret
teachings (rahasya upadeSam-s) and be humble like an innocent child
without ego about his scholarship. After becoming a scholar at a young
age (bAlya pANDityam), he should always think about this AtmA and
gain the name of muni. This should be followed by deep dhyAnam to
be recognized as a true BrAhmin. There is no other better way to
become a BrAhmin.

3.6 - Then GArgi, a lady asked some more questions. Water is the
foundation (AdhAram) for this BhUmi. What has water has its
foundation? YAj~navalkya said vAyu/air. He was answering her
questions on the foundation for different lokams. Finally, she asked
about the foundation for Brahma lokam. The Rishi told her that her
head will fall off if one asks questions about subjects that should be
reasoned out and said not to ask any more. Thereupon, she stopped
asking questions.

3.7 - Then UddAlaka said, "When we were living in Madra deSam in

the house of Patancala, studying Vedas, scriptures (adhyayana), his
wife was possessed by a Gandharva (a type of ghost). We asked him
as to who he was. He said he is Kabandha, son of AtharvaNa. He
asked the students and their Guru, Patancala: "Are you aware of the
sUtra by which all the worlds and all beings are held together (like
gems stringed together in a thread)? Do you know the antaryAmi
(indweller) Brahmam who controls the worlds and all beings? One who
knows about this sUtra and the antaryAmi Brahman, knows the

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Brahmam, Vedas, all beings and knows everything. If you do not know
about this sUtra and the antaryAmi (indweller) Brahmam and still take
away these cows to your ASramam, your head will falloff".

YAj~navalkya - Yes, I know about both principles.

UddAlaka - Anyone can say that he knows. Please tell us as you know
them.

YAj~navalkya - That sUtra is PrANa, that indweller enters and

pervades inside BhUmi and the other devatas, all beings, all indriyams,
all AtmA-s and enters everything without omission and commands
them. He is eternal. There is no one equal to or superior to Him.

(At many places of the Upanishads, we come across the great knower
of Brahman (brahma j~nAni) with the name of UddAlaka. Once they
got the answers to the questions of UddAlaka, others realized that
they could not defeat YAj~navalkya and so nobody dared to ask him
any more. The woman, GArgi, who was interrupted earlier from asking
inappropriate questions, felt that it was time for her to ask questions
again and made an appeal to the brAhmins in the assembly.)

3.8 - Oh Brahmins assembled here! I am going to ask him two

questions. If he answers these questions, none of you can defeat him.
The Brahmins said, "Ask him"

GArgi - Oh YAj~navalkya! Like a brave person of Kasi or the King of

Videha might string his bow and shoots his two arrows highly painful
to the enemies, I am going to ask you two questions. Please answer.

YAj~navalkya: Ask GArgi

GArgi: For all the activities in the world above the heaven (upper
world) and below the earth (bhU lokam), what is the foundation?
Likewise, what is the foundation for the past, present and future and
the objects which exist in one particular time demarcation? What is the
reason for it being the foundation?
YAj~navalkya - It is AkASa (avyAkrtAkASa/mUla prakrti)

GArgi: Listen attentively to the second question. What pervades

(foundation) the AkASa, the foundation for all the others?

YAj~navalkya - This is called "aksharam" (the imperishable brahmam).

It is neither gross (big) nor subtle (small), neither short nor long. It is

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neither shadow nor darkness. It is just like without vAyu/air or eyes or
ears. It is not confined to outside or inside. It does not eat anything,
nor is it eaten by anyone. Out of its own volition/sankalpam, sUrya,
Chandra, svargam and BhUmi are held together in their respective
positions. Out of its sankalpam, rivers flow from the mountains east or
westward. It is because of its sankalpam, men praise those who give
gifts (dAna), conductance of yAga-s, SraddhA-s et al. There is nothing
exceeds this aksharam (the imperishable) in knowledge/ j~nAnam and
power/Sakti. By this aksharam this AkASa is thoroughly pervaded.
Thus YAj~navalkya explained.

After hearing all these from YAj~navalkya, GArgi addressed the

assembled of Brahmins and stated that YAj~navalkya can not be
defeated. Please bow before him and accept him as a Brahma j~nAni.
She bowed before him.

3.9- After all this discussions, then one in the assembly by name,
Vidagdha started to ask some questions. (At first three brAhmins
asked many questions on karmAnushThAnam and rebirth/
punarjanmam. Ushasta and others asked questions on the doctrine of
Parabrahmam. They were well answered. It was rude of the egotistic
Vidagdha, who was not well versed in Brahma j~nAnam to show off
and insist on asking questions even after GArgi had announced that
YAj~navalkya can not be defeated. YAj~nyavalkya was patient for
sometime and then answered the questions.)

Vidagdha asked questions about the number of the devatAs and who
they are and asked more questions. He answered the questions and
said that there are eight kinds of Purusha-s (viz.), SArIra Purusha,
Karmamaya Purusha, Aditya Purusha, Purusha with residence in the
ear, chAya (shadow) Purusha, Purusha in the mirror, the one in the
water and putramaya Purusha and their relationship with akshara
Purusha. When Vidagdha appeared to ask more questions, without
hesitation, YAj~navalkya said, "Oh SAkalya (Vidagdha)! Have these
BrAhmins pushed you into the burning pit of charcoal"? (The meaning
is that SAkalya will lose his life by falling into the curse of fire/anger of
YAj~navalkya). (The Brahmins did not stop Vidagdha from asking
more questions even though they knew that he is wrong. It would
have been better, if Vidagdha himself to save his life should have left
the place. But nothing of that sort happened). Vidagdha did not heed
the annoyance of YAj~navalkya and with anger kept on asking more
questions.

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Vidagdha said, "Oh YAj~navalkya! You insult Kuru deSa, PancAla deSa
Brahmins and act as though your Brahma j~nAnam is superior to that
possessed by them or as if you know very well about the dik-s
(directions) and its devatAs and their foundation/AdhAram". He thus
asked YAj~navalkya about each dik (direction). Whatever to be told,
YAj~navalkya said all about them. Vidagdha also asked questions
about the PrANa, apAna, vyAna, udAna and samAna vAyus.
YAj~navalkya was angry. He wanted to ask Vidagdha a question. He
said: "Oh ahallika/talker (Vidagdha)! I told you earlier about the eight
purusha-s and their foundation et al. Above them is an aupanishadic
Purushan saluted by the Upanishads. If you do not know about Him,
your head shall fall off. Since Vidagdha did not know the answer about
this Paramapurushan, his head fell down. Vidagdha's Sishyas collected
the bones of their Guru and carried the bundle of bones to his home.
On the way, a group of thieves thought that the bundle contained
valuable jewelry and picked the bundle and ran off. (All these unhappy
things happened because of the disrespect/apacAram to a knower of
Brahmam/brahmavid like YAj~nyavalkya.)

When the debate was thus going well, YAj~navalkya asked the
assembled Brahmins a question - "Oh Brahmins! Whosoever among
you wishes to question me may do so, or all of you may. Otherwise I
will ask you. They were all afraid shaking with fear. YAj~navalkya
imagining a tree as a human, asked, "If a branch of a tree breaks, the
tree again grows anew from the root. In the case of a human body
leaving the mortal coil, what is the reason for the human born again?
From the seed, the tree grows. There is a root cause (mUlakAraNam)
for the jeevan to have a body in the new birth. What is the primary
mUla kAraNam?" Nobody could give the answer that the Parabrahmam
is that root cause/mUlakAraNam for everything. Now the debate was
over. Thus, the acceptance of YAj~navalkya as the top most
brahmishTha (knower of brahmam) was proven.

Chapter 4

4.1 - King Janaka was seated still on the throne, YAj~navalkya came
there. The King asked, "Sir, did you come for the cows or for
instructions on the meaning of VedAnta?" "For both", replied the rishi.
My father has instructed me not to accept anything without giving
upadeSam. Oh King, if you tell me what you know already from
others, I can fill in the rest. The king briefed the Rishi on what he had
learned from six others including Vidagdha. The rishi concluded after
the briefing that the six others have taught the king what they had
learnt from their parents, Guru and elders. But have not given

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complete UpadeSam-s. YAj~navalkya completed the missing
information. The king gave away the thousand cows. The rishi said
that his father instructed him not to accept any gift from a Sishya
without fully performing the upadeSam (teaching).

4.2 - The King now got up from his seat and bowed before
YAj~navalkya and expressed his keen interest in receiving the
upadeSam-s. YAj~navalkya said, "Oh King! With so much wealth, you
studied the Vedas and the hidden secrets on Upanishads through
many scholars. But do you know where you will go when you leave
this world?" The king replied that he does not know and requested the
rishi to instruct him. YAj~navalkya started the upadeSam - -

In the right eye is a person/purusha named Indha. Though he is

Indha, people call him by the indirect name Indra. Because, the devas
are fond of being addressed indirectly. On the left eye of the
person/purusha is his wife. For this couple in human form, hrdayAkASa
is their place of residence. There, food is the lump of flesh in the heart
(known as "purItat"). Their garment/vastram is the net-like structure
of the nerves interwoven inside the heart. The path to Paramapadam
starts here from the heart and raises to the head though the nerve
known as "sushmnA nADi". Inside the heart, this nerve is split into
tiny hair like forms named "hitA". The jeevan starts his upward
journey through this. Unlike the JeevAtmA, the person in the right eye
eats a different kind of food/annam. The person here is obedient to
PrANa and indriyams and is thus different from the person in the right
eye; latter can not be seen directly, free from any desires, tireless. He
is the ParamAtmA. He is eternal. Oh King! You now know this
person/purusha. You are now free from fear.

The king became clear about the many points relating to Brahma
j~nAnam and placed himself and his country at the service of Rishi.

4.3 - (Another incidents related to Janaka and YAj~navalkya is

referred to in this brAhmaNam). The rishi saying himself that he is not
going to do any upadeSam, went to the king. There was however a
discussion on agnihotra and there he listened to the king and was very
impressed with the j~nAnam of Janaka and wanted to grant him a
boon. The king chose a topic on tattva-s.

The king asked - Is the person getting his light/jyoti from acquiring
knowledge/j~nAnam?

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YAj~navalkya - Sun is the light/jyoti. It is because of it, a person is
able to go out everywhere and do his work.

Janaka - When the Sun is set what happens?

YAj~navalkya - At that time moon/Chandran takes over

Janaka: What happens, when both are not there?

YAj~navalkya - Agni (or the lit lamp) take over then

Janaka - What happens when even Agni is not there?

YAj~navalkya - vAk/speech. Even in the darkness, when one can not

even see his hand in front, yet when one speaks, from his voice itself,
one can approach him.

Janaka - What happens when vAk/speech is not there?

YAj~navalkya - At that time, AtmA is his light

Janaka - What is this AtmA?

YAj~navalkya - In the hrdayam/heart, AtmA is the foundation/AdAram

for Jn~Anam even as PrANa vAyu/vital breath and the indriyam-s are
there. (With this statement, it is indicated that PrANa, indriyam-s,
j~nAnam and AtmA are distinctly different entities). This person roams
in both the worlds. When he arrives at svapna lokam, he crosses the
sorrowful world of samsAram. The person (AtmA/self) when he is born
or attain a body, he commits evil deeds. When he dies/leaves the
body, there is no chance of evil deeds happening. During the dream
state, he enjoys things from this world and the other worlds. For this
person endowed with such capabilities during the time of sleep, the
experience during the wakeful state is quite different. For instance,
during the dream state, there is no illumination/jyoti from Sun, Moon,
Agni and vAk. During dream state, he sees carts, horses, roads,
ponds, rivers and other joyous sights. They do not exist during his
wakeful state. They were created for the dream state. Do not doubt
whether he is capable of creating so much. This ParamAtmA is lauded
by the vedas for His power to create. There are some verses on this
subject. Their meanings are:

 When the body is still in the state of sleep, the self-luminous

person enjoys the comforts/sukhams and thereafter returns to
where he was with the organ associated with the sight.

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  He uses PrANa vAyu/vital breath to defend his place of
residence, roams wherever he likes and then returns home.

 He takes on many forms during his sleep. He enjoys himself in

the company of beautiful women, feasting and seeing frightful
sights and getting afraid.

 Who indeed understands this AtmA? It recognizes only the

instruments for enjoyment (bhogam) such as body
(bhogopakaraNam-s). It is said that one should not wake up a
sleeping man suddenly. It is because he has gone out with all his
organs/indriyam-s. When he is rushed to return suddenly, the
indriyam-s might end up in the wrong places and will require
treatment to bring them back to their original places.

Here, it is pointed out that AtmA is supported by its own light/jyoti

during the dream state.

After hearing about all these things, King Janaka understood clearly
about YAj~navalkya's VedAnta jn~Anam and gave away the thousand
cows. The King asked the Rishi to teach him about moksham. The
Rishi summed up the earlier upadeSams on the status of the AtmA
during the state of sleep. JeevAtmA embraces the ParamAtmA like a
man in love embraced by his beloved and is completely unaware of
anything else around. Likewise, the jeevan is totally disconnected from
its relatives, friends, the universe, good deeds, evil deeds, grief and
everything else. It only knows about the bliss of union with the
ParamAtmA. As described in taittirIya Upanishad mantram-s that
bliss/Anandam as manushya Anandam, Pitru Anandam, devAnandam,
cathurmukha BrahmAnandam et al that are one hundred fold loftier
than the previous level of Anandam. A Jeevan freed from sins through
j~nAnam and vairAgyam becomes qualified to enjoy this rare state of
bliss.

4.4 - The King Janaka asked again about the status of the Jeevan
during the wakeful state, dream state, sleep state and most
importantly about the fourth state of death and the transport of the
Jeevan to another place. The gaining of a new body and the enjoyment
of the BrahmAnubhavam for those who have gained Brahma J~nAnam
and his body lying as the skin of the snake that sheds its skin and the
further progress of the Jeevan through devayAna mAargam and entry
into sUrya maNDalam and attaining the parama purushArtham of
moksham. YAj~navalyka also indicated the great harm for those who

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were blessed with birth as a human being and yet failed to seek
Brahma J~nAnam.

The Rishi continued: The ParamAtmA is the one who empowers the
organs of the vital breath (prANendriyam-s). He can be seen only with
the mind. He is everywhere. There are no limits to His glories. He is
blemishless. One should not learn about words other than those about
Him. This ParamAtmA is beyond the influence of deed/karmAs and He
joins with the PrANa-s as Vij~nAna svarUpan and resides as the
indweller of the hrdayAkaSa of the Jeevan. He is the protector,
nourisher and the commander of all. There is no need for acquiring
puNyas afresh. Sins do not stick to Him. He is the One who keeps the
worlds in their assigned orbits without colliding with each other and
blesses them to retain their natural instincts (svabhAvam-s). The
Brahmins try to comprehend Him through recitation of Veda-s
(VedAdhyayanam), yaj~nas, charities and tapas (penance). The
sAdhaka-s reflect on Him as at Yoga kAlam. They enter into the fourth
ASramam of sanyAsam to gain Him. For those who meditate on Him
instead of seeking the short lived pleasures of the perishable world
worry about the arduous road of single minded focus on gaining
moksham and despair that there is not enough time left to experience
their good and bad deeds and therefore it is impossible to pursue the
Parama PurushArtham of moksham. The good and bad deeds do not
stick to the meditator (upAsaka) of the ParamAtmA. The blessed
JeevAtmA who comprehends the ParamAtmA through the control of his
sense organs (indriya-s), stays away from bad deeds and material
pleasures and guides his mind away from comfort, grief to achieve
equanimity and sees the AtmA inside through the mind. This AtmA is
the Parabrahmam.

After the upadeSam-s by YAj~navalkya, the king Janaka gave his

kingdom to the sage and became the dear Sishya of the sage. We
should not think that the ParamAtmA can grant moksham only. It will
bless one with food and all other wealth/aiSvaryam as well. By
worshiping this Parabrahmam which is fearless and free from old age
or death will bless its upAsakA-s with freedom from samsAric
sufferings and grant them moksham.

4.5 - What were given as upadeSam-s in Maitreyi brAhmaNam earlier

is presented here in another way. If we say twice instead of once, it
might help to grasp and retain the information in one's heart/mind.
After all these upadeSam-s, sanyAsASramam for Sage YAj~navalkya
began.

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4.6 - As before, this brAhmaNam deals with another Guru
ParamaparA.

Chapter 5

5. 1 to 5 - At the beginning, PraNavam is declared as Brahman and to

perform upAsanA/meditation on hrdayam as the seat of Brahmam, the
PrajApati and the need for the upAsaka/meditator to possess the three
attributes of dharma, dana/charity and dayA/compassion. It goes on
to describe two more upAsanA-s/meditation. That upadeSam is about
the revelation that all are pUrNam/infinite. The pUrNam from pUrNam
is superior. When the pUrNam of the pUrNam destroys the pUrNam, it
stays as pUrNam/infinite at the end. The meaning of this is - This
world and the upper world were created by Brahman as said in the
Veda. Therefore, Veda is present in all. The Veda, which is the
cause/kAraNa is superior to the function/kArya of prapancam/world;
vyAhrti-s (bhUH, bhuvaH, suvaH) are loftier than the kArya-kAraNa
universe. PraNavam is the merging place/laya sthAnam for vyAhrti-s
and remains ultimately. It is He, who is the cause for all. This
PraNavam has to be meditated upon as Brahmam. (In the "Upanishad
ParishkAram", authored by Sri Uttamur SvAmi, details are given on the
position of Brahmam as the meaning for pUrNam).

The three kinds of the offspring of PrajApati, the svAmi for all beings
are - devAs, human beings and the asurAs. All the three groups
approached their father, PrajApati and sought upadeSam-s from him.
Devas received the upadeSam on the word “द da". The father asked
whether they understood the purport of the instruction. The devas
answered that they did and observed that the upadeSam was about
acquiring "dAmyata", self control over the senses/indriyam-s. The
father said so, that they understood. Devas are blessed with wealth
and engage always in the enjoyment/bhogam-s. They understood that
the upadeSam was to have self control, restraint on these bhogams
through the observance of "dAmyata" (dama). When the instruction on
"द d" was given to the humans, they understood that the father had in
mind about their greedy nature and said that they should give (datta)
charity. When the upadeSam of “द da"was given to the asurAs, they
understood that their father was asking them to practice dayatvam
(dayA/compassion) because of their dominant cruel nature. It appears
that the upadeSam for the sons using the same syllable “द da" indicate

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to the observance of the three dharmas for their individual spiritual
improvements. Whenever the thunder rolls in the sky with the sound
(heavenly voice) of "“द da" “द da" “द da", we should practice these
three dharmas.

् is a name for the parabrahman. The devas, son of

"satyam (सम)"
PrajApati, born from Brahman always perform meditation/upAsanA on
"satyam". The "satya" padam/word consists of three syllables, "स sa",

"ित ti" and "यं yam". (The mantram is - satyamiti sa iti ekamaksharam
ti iti ekamaksharm yam iti ekamaksharam .... .... ). They refer
ultimately to the sentient (cetana-s) and the insentient (acetana-s).
This satya brahmam is in the orbit of the sun (sUrya maNDalam) and
in the eye. The important limbs (avayavams) of it are the three
vyAhrti-s. The one receiving the meditation/upAsanA in sUrya
maNDalam has the name of "ahar". (Note: "ahar" is derived from the
root "han" or "hA" meaning "to kill or to shun, destroys and shuns evil.
(tasya upanishat ahar iti hanti pApmAnam ..... ..... ya evam veda --
5.5.3). The one meditated upon in the eye has the name of "aham".
Each of these upAsanA-s destroy the sins.

5 - 6 to 11 - Now, the topics covered are: SANDilya vidyA well

explained and celebrated in chAndogya Upanishad, meditation of
lightning (vidyut) as Brahmam, the meditation on vAk/speech as cow,
the inability of the agni in the stomach to digest the food at the time of
death and the jeevan attaining moksham travel via devayAnA mArgam
to Brahma lokam, where the three kinds of afflictions (tApa trayam -
AdhyAtmika, Adhibhaudika and Adhidaivika) do not exist and the
eternal residence there enjoying the various kind of enjoyment
(bhogam).

5.12 - When one by name, PrAtrda was thinking that annam/food and
prANa/vital breath together are to be meditated as brahmam, his
father did the upadeSam to him that food is to be meditated upon as
"िव v" and prANa, the vital force as "रं ram". Since all beings (sarva

bhUtam-s) have pervaded, food/annam is "िव v". The prANa is the vital

force for all beings. So it is "रं ram". When one knows this -- all beings
are contained in Him, all beings rejoice in Him. (Mantram 5.12.1 - ....

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.... vai vi anne hImAni .... ... vai ram prANe sarvANi bhUtAni ramante
.... .... .. ... ramante ya evam veda).

5.13 - Here the meditation of PrANa as Rk, Yajus and sAmam is

described.

5.14 - gAyatrI brahmopAsanam is elaborated here. The one who

meditates on the first pAda of gAyatrI as three worlds/lokams will gain
anything in these three universes. The one who meditates on the
second pAda as the three vedas will attain the fruits/phalans cited by
the three Vedas. The one who meditates on the third pAda as prANa-
apAna-vyAna, will be able to have all beings subservient to him. There
is a fourth pAda for the gAyatrI known as "darSata padam". It is "paro
rajA-s" (supramundane) and is present above the Aditya maNDalam
and is beyond the rAjasic and tamasic worlds. If we consider "darSata
padam" as the meaning of Brahman, the meditator will shine with
wealth/ aiSvaryam and fame. This gAyatrI rests on that fourth pAda
and in the eye as "satyam" as well as in prANa, which gives the
strength for the eyes. Thus, this way the meditation on gAyatrI should
be done. PrANa-s are called “gaya”. Since "gaya-s" are protected
(trAyate), it is known as gAyatrI. The one who meditates on gAyatrI
and sAvitrI is not affected by anything he comes into contact with. He
does not therefore acquire any blame/dosham. There are a few ways
to perform gAyatrI upasthAnam (to get near gAyatrI by reciting its
mantram and offer eulogies). The one who observe these steps gets all
the desired fruits/phalans. It will also prevent the enemies from
gaining these desires.

In this connection, Janaka asked BuDila the question - "Why you are
carrying such a load of sins although you were doing meditation on
gAyatrI? Why your are carrying such a load of sins like an elephant
carrying heavy loads?" BuDila responded - "I do not know the face of
gAyatrI". Janaka performed upadeSam on agni as one of the faces of
gAyatrI. Just like agni burns down all things, it can also burn down all
sins. His meditator will hasten to attain Brahman and will be freed
from the experience of old age and death and will become pure.

5.15 - For the upAsaka on the meditation of brahmam, four mantra-s

are recited as prayers. These are in IsAvAsyam also. Their meaning is:
"The face is covered by a golden vessel. Therefore, it does not have
the natural darSan/appearance of satyam. Oh sUrya bhagavAn! Please
take your fierce rays and restore the normal darSan. May I be blessed
to see your natural darSan! Oh satyam! Please add your radiance after
setting aside your fierce rays. May I enjoy your divya mangaLa rUpam!

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May I become that lofty purushan! AtmA is eternal and can not be
destroyed. Body can be burnt and turned into ashes. Oh, the meaning
of PraNavam worshipped by all karmAs! Please remember my good
deed of upAsanA. Please take me by a good path to where my wealth
is. You are omnipotent. Please remove my sins that are torturing me. I
will offer my salutations to You!

Chapter 6

6 - 1, 2, 3 - The three brAhmaNam-s of PrANa vidyA, pancAgni vidyA

and mantha (म) karmA are described in that order. We have
described them earlier in chAndogya upanishad sAram. The meanings
of the special sections of mantha karma are: After homa with ghee, a
mixture known as "manta" and is held in the hand and uttering a
mantram praising PrANa, Acamanam is done with gAyatrI and other
mantrams. Washing his hand, next, west of agni, the performer of the
homa placing his head east and goes to sleep in the night. At sunrise,
upasthAna mantra-s for sUryan are recited. The glories of this mantha
dravyams (a paste made of herbs and grains) has been described by
UddAlaka to his Sishya, YAj~navalkya and successively on to Madhuka
Paingya, cUla, JAnaki, SatyakAma and through him to his many of his
Sishya-s. SatyakAma said to his Sishya-s about the power of these
mantra-s that when one sprinkle this mixture, on a dry piece of wood,
it would sprout new branches and leaves. This mantha karma
sacrifice/yAga has to be done with sruva (laddle), camasa (bowl),
idhma (fuel) and upamanthanI (two mixing stirring sticks). These are
to be made from fig tree. The mantha dravyams are the ten cultivated
grains - the rice/paddy grown in the village, yava (barley), sesame
seeds, black gram, aNu (a sort of bean), priyangu (a sort of grain),
wheat, masUra (lentils), khalva (millet), khalakula (horse gram). They
have to be ground together and soaked in curd, honey and ghee. The
homa has to be done with this ghee.

6.4 - In this brAhmaNam, the focus is on the things to do by a father

seeking a son to enable to gain good phalans in the upper worlds after
his (father's) death. The father should be able to recite one Veda or
two or three Vedas. This recitation/adhyayana viSesham is also useful
to get a son with long life. The observances to be followed by the
father, who wishes to get a learned daughter are also described.

6.5 - VamSa BrAhmaNam - This section is for remembering to pray

from the current AcAryan, PrathamAcAryan, who performed the
upadeSam for him up to Parabrahmam.

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This Guru ParamparA is different from the others told previously. One
of the Guru ParamparA starts with Parabrahmam, PrajApati and
follows that line. The second one is based on the Aditya ParamparA.
These two Guru ParamparA-s are united together here.

It is indicated here that Sage YAj~navalkya obtained Sukla Yajur Veda

from Adityan. YAj~navalkya was once a Sishya of Sage
VaisampAyana. When he had to leave the Guru Kulam of
VaisampAyana, he performed direct upAsanA to sUryan and gained the
rare Sukla Yajur Veda. VishNu PurANa refers to this acquisition of the
rare Veda by YAj~navalkya.

Thus, in every brAhmaNam of this brhadAraNyam, the sAram of them

have been covered briefly.

The sAram of brhadAraNyakopanishad samAptam

****

The essence of the ten upanishads/daSopanishad is sampUrNam

Subhamastu

129
Other Upanishads, PurushasUktam

130
SrI Atthi Varadar tirumukham

131
 11. SvetASvataropanishad

Among the Upanishads, IsAvAsyam is the first and the subsequent

nine Upanishads ending in brhadAraNyakam are known as
daSopanishads. These ten have been commented on by advaita,
dvaita and ViSishTAdvaita AcAryAs and other VedAntis. Sage
VedavyAsa also known as BaadarayaNa has used mantrams from
these ten Upanishads in his sArIraka SAstram known otherwise as
brahmasUtram and few other Upanishads. This is accepted by all the
three darSana sthApaka-s. This was covered in the introduction to
BhAshya ParishkAra bhUmikA authored by SrI Uttamur SvAmi. Thus,
AcArya Ramanuja has handled the texts in his SrI BhAshyam and
other granthams. For such of those Upanishads, BhAshaykArar, the
famed one known as SrI Rangaramanuja svAmi has also written
commentaries. With the view that SvAmi DeSikan has written
bhAshyam for ISAvAsyam and SrutaprakASikacharyar has blessed us
with commentaries for subAlopanishad and other Upanishads,
BhAshyakArar has not written a bhAshyam for SvetASvataropanishad.

After the main ten Upanishads (daSopanishad), SvetASvataropanishad

is the first one. This Upanishad is the eleventh one among the 108
Upanishads. It belongs to KrishNa Yajur Veda and has 113 mantrams
spread over in six chapters. This is the first Upanishad to delineate
clearly the three tattvams namely - cit, acit and ISvara (tattva
trayam). In contradistinction to the other Upanishads, this Upanishad
uses another path to explain the doctrines of the tattva trayam. The
SailI (style) of the upadesam is -

1.The brahmavAdis did a lot of research to establish the nature of

Brahman on our birth, existence on earth, doing many activities when
existing and the role of Brahman in all these areas as agreed upon by
them or differed to by the three darSana sthApakAs. Some looked at
the reasons behind many entities and held the view that time is the
reason behind them. Some believed that it is nature that is the reason
and not time. Some say that the past karmAs are the reason. Others
opined that these things happen suddenly. In this line of thinking, it is
common to find a few holding the view that one of the three -
pancabhUtams, mUla prakrti or jeevan - are responsible. It was
agreed that holding just one item as the cause might be inappropriate.
If all of them in a united manner are the reasons, who unites them all
to carry out the work? JeevAtmA does not have the needed Sakti to
undertake and complete this huge task. Since the jeevan is caught up
in the net of samsAram enjoying, experiencing the sukham and
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dukkham, it is illogical to think that the jeevAtmA did this to itself.
After deep reflections, the brahmavAdis concluded that there is a
Divine Power entity (devatAtma Sakti) with superior Sakti beyond the
JeevAtmA. That Sakti has sattva, rajo, tamo guNams and it controls
and rules all of the kAraNa vastus/objects, time and the jeevAtmAs
and uses the fruits of that rulership. They were able to conclude as to
who would be this devAtma Sakti.

Out of the flow of the waters of the river known as mUla prakrti, arises
the wheel of samsAra. Caught in that powerful wheel of samsAra are
the cetana jeevans. The One who controls this wheel is the Lord. The
cetanam, which understands the distinctions between itself and the
ParamAtmA becomes the object of the Lord's anugraham and obtains
moksham. Therefore, we conclude that the three tattvams - cetana,
acetana and ISvara exist. The Omniscient, all knowing ISvara is one of
the three tattvams. The jeevans, who do not understand this
difference are the powerless ones. To give them enjoyment (bhogam),
prakrti exists from anAdi kAlam (timeless). Bhogam is the enjoyment
of the fruits of one's pUrva karmAs. Thus, the Brahman shines in three
ways: (1) as a jyoti with limitless guNams, (2) as the indweller of the
sentient beings and (3) as the indweller of the insentient beings. One
who understands these differences clearly and thinks about it
constantly while engaged in yoga gets freed from mAyA. The
accumulated karmAs over time are destroyed. Once freed from the
body, He attains ParamAtmA, gains kaimkarya sAmrAjyam and lives
with Him. There is nothing superior to this Brahmam. It is like hidden
fire in the sacred fire stick (araNikkaTTai). It is not easy to
comprehend. Jeevan is the lower fire stick. PraNavam is the upper
stick. Churning has to be done with meditation on PraNavam. The
hidden agni has to be seen with sustained great effort. It has to be
seen gradually. It is like oil in the sesame seeds, ghee in the curd,
water in the rivers and agni in fire sticks. One has to do penance to
see the ParamatmA hidden inside the jeevAtmA.

2. Those who engage in meditation has to continue

karmAnushThAnam without let. He should obtain the anugraham of
those dear and close to BhagavAn like Vishvaksenar and AcAryas. One
should eulogize the Lord heartily and control one's mind at the Lord's
feet. The place to do the dhyAnam should be free of small pebbles,
sand et al, free from disturbing noise, free from extreme cold and
heat, level ground, pure and still like a wind free cave. One has to sit
straight with his head, neck and chest uplifted and be seated on a
proper seat, control the indriyams from distractions, perform
prANAyAma properly and keep the mind concentrated. There will be a

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lot of indications during these efforts that the Parabrahmam will
appear in the dhyAnam. For the one, who has obtained a body like
Agni, sickness, old age and death won't approach him. Body will be
light. It will gain a hue. The voice will be firm. It will have fragrance.
Urinary infections will not appear. One who has seen the ParamAtmA
inside the jeevatmA shining like a dIpam and is freed from all the
bonds that had tied him down to samsAram. BhagavAn is
sarvAntaryAmi. the indweller of all cetanams and acetanams.

3. He is the only One who performs the creation, existence and

annihilation (srshTi, sthiti and samhAra). He is the only One who
grants us moksham. There is no one else other than Him. He is
omnipotent. He grants the j~nAnam needed for moksham. His divya
mangaLa vigraham, weapons etc., which will destroy the fruits of our
previous bad karmAs will be meditated upon. He pervades inside and
outside, resides in the region above the orbit of the Sun as told in
PurushasUktm. There is no object that is superior to it. Those who do
not understand Him this way will encounter difficulties. The One who is
there over the sUrya maNDalam shines here as well. For this one with
the auspicious and divine form, there are no diseases, hunger and old
age. Those who do not understand Him in this manner will experience
all kinds of harms. He is the most auspicious BhagavAn. He will grant
the knowledge conducive to attain moksham. He will grant sattva
guNam. He has incarnated in the heart lotus of one in the antaryAmi
form to make it easy for the upAsaka to meditate on Him. There is no
object that is subtler than Him. There is nothing loftier than Him.
BrahmavAdins state that one can gain moksham only through Him.

4. aksharams arise from akAram. The Universe arising from BhagavAn

is the meaning of akAram. They disappear in Him. Since He is the
indweller of all, all the names reach fulfillment with Him. Therefore,
the words referring to devatas like Agni, Adityan, Chandran and all
other names like woman, man, youth, maiden, old man, bird, time,
ocean et al, jointly describe about Him thus, "Thou art agni, Aditya,
woman, man, time/kAlam, ocean et al". He is the antaryAmi Brahman
of even mUlaprakrti from which many are created, the bhogams
enjoyed by samsAris and those which are abandoned by the one who
does not have any desire (virakta). There are two beautiful birds which
are inseparable friends with lovely feathers staying on the branch of a
tree. One of the two eats the fruits and enjoys them. The other does
not eat these fruits and remains lofty. This jeevan eating the fruits
under the influence of Prakrti can be free of unhappiness, if it can
reflect on the sarveSvaran, who is fond of him and knows about His
glories. Recital of all the Vedas without knowing Him is a wasted act.

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He is the enchanting Lord of mAyA. mAyA is the mUla prakrti. Its
aspects are all beings. He creates the devAs. He is the One who
created caturmukha Brahma named HiraNyagarbha. Even when
present everywhere, He does not get afflicted by any
doshams/blemishes. He was at the time of praLayam. He is radiantly
present inside the Sun's orbit. He blesses the people to get j~nAnam
to travel on the righteous path. He and His auspicious body can not be
seen by our human eyes. One should surrender unto Him and grow
one's bhakti. One can get immeasurable wealth.

5. One should worship Him with both j~nAnam and karma. The one
who worships is different than who is being worshiped. He is the
creator of Sage Kapila known for his advanced j~nAnam. Devatas,
Rishis, Brahman and all attained moksham by knowing Him.
Jeevan under the influence of the three guNams commits many bad
karmAs with his body and indriyams. He roams around with ahankAra-
mamakArams. Inside this jeevan is a Purushan of the size of a thumb
and is hence known as angushThamAtran. This indweller is at the size
of the tip of a shoe nail. It is the ultimate size of the tip of the tail of a
rice stalk and is almost the size of an atom. It spreads everywhere
with the jyoti of j~nAnam. This jeevAtma is neither a male, nor
female, nor a neuter. Whatever body the jeevan gets, it will be
described as male or female or neuter. The good birth is attained from
good deeds. Different karmAs from previous births lead to different
creations. AtmA's guNams are the reason for different kinds of births.
Those guNams appear because of pUrva janma karmAs. Those who
understand these fine points relating to BhagavAn as the creator of all
entities will get moksham.

6. Many do not understand this Lord/deva and think that nature is the
reason for the birth of the universe or time is the reason. All are
aiSvaryams of the Lord. His sankalpam creates pancabhUtams (five
elements - AkASa, vAyu et al) and those created before or after the
creation of the pancabhUtams. The one who attains Brahman performs
many kinds of ArAdhanams and kaimkaryams for the Lord based on
his awareness that he is the unconditional servant (Sesha) of the Lord,
enjoys what he is entitled to and then attains Paramapadam. The
jeevan is different than the Brahman. The ParamAtmA is above
prakrti, time and jeevan. He is the reason for the world/prapancam.
He removes the acquired sins. He resides inside the heart lotus and is
the Emperor of all Emperors. He is the Lord of all devatas. The Master
of all (sarva Seshi) and is without any physical body or indriyams,
which are under the control of one's karmAs. He has no superiors or
equals. He has all Sakti like j~nAnam, He is the commander of all. He

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is not bound by sattva, tamo, rajo guNams like the jeevan. As
revealed by sAnkhya, yoga SAstrAs, He blesses man with auspicious
phalans for nityarsUris (eternally liberated souls) and the sentient. He
is known as the indweller of jeevan through karma yoga and j~nAna
yoga. He learns these truths about the Purushan responsible and frees
himself from all attachments. Jyotis like sUryan, Chandran and the
stars can not outshine this Paramjyoti. They have their shining power
through His anugraham and the radiance of His sacred body. He is the
most superior annam/food in this universe. It is the Agni that is
eternally present in the wavy ocean. He is the Lord, who taught
BrahmA all the four Vedas. He has all the principal six guNams like
j~nAnam, Sakti, balam, aiSvaryam, veeryam and tejas. He conducts
the srshTi, sthiti, samhAra mokshams through prakrti and jeevans.
Please surrender therefore to this Parama Purushan who blesses the
AtmAs with divine j~nAnam for one desiring moksham (mumukshu).
He has no avayavams (indriyams) and hence can not suffer growth
(vrtti) and Kshayam (dimunition). He is not bound to the karmAs (not
a karma vaiSyan). He is not affected by hunger and thirst. He has no
tendency to reject those who seek Him as their protector. He is
impartial in His actions. He is the strong dam for crossing the ocean of
samsAram and reach the Paramapadam on the other side of that
Ocean. The attempt by humans to gain moksham without knowing this
ParadevatA is an impossible task such as rolling up the AkASa as if it
were like a piece of hide and carrying it away. Is it all possible to roll
up the amruta AkASam, no! Similarly, you can not gain moksham
without knowing Him.

Thus the Sage SvetaSvatara realized Brahman through the power of

his penance and the anugraham of the ParamAtmA and performed
upadeSams for many Paramahamsa sanyAsis. The meanings of these
mantrams will become clear only to the mahAtmAs with superior
bhakti for their AcAryAs and the Lord. This is the essence of the
meanings of the SvetaSvatara Upanishad.

SvetASvataropanishad sAram sampUrNam

****

12. atharvaSiropanishad

Devatas entered svargalokam and asked Rudra about who He is!

Rudra responded thus - "I was the One and only One in the
beginning, who existed here, I am the only One present now here, I
will be the only One here in future, and there is none except Me". The

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devatas were surprised on this curt response by Rudra. They wondered
whether Rudra is telling what BhagavAn is supposed to say or whether
Rudra considers himself as BhagavAn himself or whether Rudra is
referring to the antaryAmi/indweller, the BhagavAn inside him, SrIman
Narayana. Rudra observed further - "Oh devatas! The celebrated Lord
whom you are all thinking about is the indweller of the subtlest among
the subtle objects. He pervades in all the directions. Therefore, I am
Him (He is my indweller). Thus, He pervades in eternally existing
objects and in those which are seen and those which are not visible to
the eye. I am (i.e.), the antaryAmi of all is inside Me as well.
Therefore, after attaining clarity from deep meditation, I (Rudra) came
up with the statement that I am present at all time divisions - past,
present and the future - and since He is my indweller, the word, "I",
denotes Him as well" (Note what Sage Vamadeva and PrahlAda have
said in this context at different instances). Through this statement,
Rudra identified himself as the adhikAri engaged in Bhagavad bhakti.
In the second khaNDa of this Upanishad, the devatas offered their
salutations to Rudra, who has BhagavAn as His antaryAmi. The third
khaNDa houses the many names of PraNavam. The fourth khaNDa
provides the meanings for these names of PraNavam. In fifth KhaNDa
the upAsana of ParamatmA as of Rudra is identified as one of
the bhakti mArgams. For such an upAsana, instruction is given to the
way to adorn the ashes (vibhUti) with the invocation of specific
mantram. That is the vratam. Further, BhagavAn's greatness
(mahimA) and the phalans arising from such an upAsanA are outlined.

As per this Upanishad on PaSupati (Rudra) with the focus on the Lord
as latter's antaryAmi, the angam of this upAsana is the usage of the
ashes (vibhUti). Just as we recognize the ParamAtmA as the indweller
of Indra, Caturmukha Brahma, we can recognize the Lord as the
antaryAmi of Rudra for observing Bhakti yogam. It is wrong to worship
Rudra as the Supreme Being (paradevata) as told in pASupata matam.
Now, please reflect on why the devatas asked Rudra as to who He is at
the outset. The devatas who knew Rudra from previous times were
confused by the different forms (disguises) and occupation (vrutti) of a
true VishNu's bhakta. The devatas wished to know as to whether He
(Rudra) has a paradevata and if so who is His master. Rudra clarified
their doubts by responding that the antaryAmi of the devatas was also
His indweller and that His upAsana is one such type of upAsana. The
devatas praised Rudra for that explanation. We (SrI Uttamur SvAmi)
have elaborated Siva as a VaishNava in the book on Upanishad
ParishkAram and in a VedAnta PushpAnjali Slokam. The details on this
Upanishad can also be accessed in granthams like VedArtha
sangraham, tattva sAram, SrutaprakASikA et al.

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For those who read this Upanishad in a superficial manner, Rudra
might be understood mistakenly as the paradevata. To correct this
impression, one has to focus on Rudra's words. "My Lord pervades in
all entities and therefore, He is myself and I am Him". Please note that
Rudra does not say anywhere that He is an antaryAmi of any or all
objects. He refers to BhagavAn, his Master is the One who enters and
spreads in all the objects. The usage of the word "BhagavAn" by Rudra
is also to be noted.

End of the sAram of atharvaSiropanishad

****

13. atharvaSikopanishad

Sage PaippalAda and other sages offered their praNAmams to Sage

atharvA and asked him - What is the mantram for dhyAnam? What is
dhyAnam? Who is the one that performs the dhyAnam? What is the
tattvam that is being meditated upon? Sage atharvA began to teach
them thus. - "The mantram for dhyAnam is PraNavam. It has four
pAda-s as Brahmam. The akAra-ukAra-makAra and the one with the
half mAtrA add up to the four legged - four mAtrA-PraNavam. This
PraNavam is saluted as the different worlds and Vedas. The four of
them are Brahma, VishNu, Rudra and Purusha. This PraNavam has the
svarams of hrasva, dhIrga and pluta. This PraNavam has other names
like omkAram, praLayam, PraNavam, dhAram, VishNu, Brahmam,
prakASa, vidyut, and MahAdeva. There are meanings corresponding to
the above names. To celebrate the vaibhavam of PraNavam, these
names arose. These four mAtrAs are considered as the four states of a
Jeevan: Awakened state, sleep, dream and moksham states.
PraNavam is the enabler for the dhyAnam. The dhyAnam done by
keeping all indriyams in the mind should be identified with VishNu.
This type of dhyAnam is VishNumaya dhyAnam. VishNu is also the
atishThAna (superior) devatA for the dhyAnam. One who controls
indriyams, prANan, and mind during meditation is to be considered as
Rudra. The Omniscient Rudra is well known for his dhyAnam about
EmperumAn. He hides himself into different forms so that the world
does not know about his deep devotion to VishNu. He does not
publicize his profound dhyAnam about VishNu as PraNavam. Every
upAsaka should adopt Rudra as his role model for achieving grand
success in his dhyAnam. The tattvam for meditation is: "Brahma,
VishNu and Rudra arise the same way as Indra". VishNu is however is

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an avatAra Purushan and therefore He is to be considered as the mUla
Purushan as well. Brahma and Rudra can not be equated to this mUla
Purushan. They carry out only some of the duties of the mUla
Purushan such as srshTi and samhAram (creation and
annihilation). Hence they will never have all the aiSvaryams of VishNu
or be the root cause for worldly matters (Jagat vyApAram). The
Paramapurushan, the presiding deity of the half mAtrA who blesses us
with all sukhams has to be the object of our dhyAnam.

End of the sAram of atharvaSukopanishad

****

14. kaushItaki Upanishad

1. Paryanka vidyA - The King Citra, the son of GArgya chose the son
of AruNi to conduct a yAgam. AruNi sent his son, Svetaketu. The king
asked AruNi the question: "Oh Svetaketu, the son of AruNi (and
grandson of Gautama)! Is there any secret about conducting yAgam so
that myself or others are able to reach the other world? Do You know
about the path to such a world?" Svetaketu could not answer that
question and returned to his father and asked him as to what his
response should be? The father responded: "My son! We perform
homAs with the materials/dravyam that AstikAs present to us for
reciting the Vedas. We do not know about any secret of interest to the
King. Let us both go together to the King and ask him". Svetaketu did
not accompany his father. His father arrived at the court of the King
and asked him about the secrets. The king responded:

All of those who die here on earth reach Chandra maNDalam. Through
their activities, Chandran grows in Sukla paksham. During KrishNa
paksham, Chandran extends his blessings. Chandran serves next as
the gateway to the upper worlds. He lets those who answer his
question. Those who can not answer his question are sent through rain
to the lower worlds. They enter the wombs of worm, bird, tiger, lions
fish et al and are reborn.

Chandra's question is: "Who are you"? The answer is: "Please do not
consider me as one born through the union of Suklam (retas) and
SoNI (egg) following the pancAgni vidyA to attain the five states and
then be born after twelve, thirteen months of residence in the
mother's wombs. Please do not leave me just there. I attained
sarvarUpi through the tapas on BhagavAn". Chandran lets go off the

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jeevan that answered him this way. The Jeevan travels through
devayAna mArgam to reach arcirAdi mArgam and stops at agni lokam,
Vayu lokam, VaruNa lokam, Aditya lokam, Indra lokam and Brahma
lokam.

In the brahma lokam, there is a pond known as "arA". The servants of

the Lord, who takes turn every muhUrtam to drive away the
unqualified ones reside there and beat the intruders away with sticks.
Next are the VirajA River and the tree known as tilyam (or divyam).
The walls have weapons located on them and that kingdom is known
as aparAjita. The gatekeepers here are Indra and PrajApati. There is
an expansive maNTapam known as Vibhupramita also known as
Prabhuvimita. There is a pITham known as VicakshaNa, a cot with
abundant radiance called amitaujas. There are two devis with the
names of Prayanga PriyA and PratirupA most beautiful and attractive
engaged in picking flowers. There are many other gems among the
assembled women. mumukshu (one who seeks moksham) lands in
that Brahma lokam.

BhagavAn recognizes that the mumukshu jeevan has arrived on His

approval and commands them to approach Him rapidly. Five hundred
divine damsels (apsaras) meet the arriving jeevan. There are one
hundred with garlands in hand, hundred with adornments for the eye,
another hundred with incense and the rest with silk vastrams,
AbharaNams to decorate them with brahmAlankAram. After those
preparations, the knower of Brahman approaches the Supreme Being
with humility. The jeevan that traveled through arcirAdi mArgam,
crossed the pond named "arA" by his own voilition (sankalpam). The
servants of the Lord who drive away intruders with sticks give him
way. He approaches the River VirajA and crosses it too with the power
of his sankalpam. He shakes his good and bad deeds (puNya-pApams)
by giving away his sukrtam (good deeds) to friends, his dushkrutam
(bad deed/pApams) to enemies and his property to his son. After
shedding the bonds of puNya pApams, he arrives close to the side of
the Lord.

When the mumukshu approached near the tree of ilya (divyam), the
fragrance from the tree enters his body. When he arrives at the
kingdom of sAlajyam, the delight of the Lord's divya rUpam enters into
his body. He enters now into the palace of aparAjitA. Here he acquires
the Brahma tejas. Next he arrives by the side of the gatekeepers,
Indra and PrajApati. When they see the mumukshu, the dvAra pAlakAs
step away to let the jeevan in. When the jeevan approaches the vast
maNTapam of Vibhupramita, brahmayASas joins him. When he nears

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next to the pITham, knowns as VicakshaNA, his praj~nA spreads
further. He approaches now the soothing, soft bed of amitaujas. He
steps up the bed, where the Lord was resting. Now EmperumAn asks
the Jeevan as to who he is. The mumukshu Jeevan answers: "I am the
one, who descended from svargalokam through AkASa, Vayu, clouds
et al and was born as many beings. Oh ParamapadanAthA! Thou art
the AtmA for me and Yourself. You are known as 'satyam'. For the
prapancam divided as 'sat' and 'tyam', You are the AtmA. Thou art
filled with the Vedas. aDiyEn took on many forms as male, female and
neuter and had the j~nAnam appropriate to each level. I am different
than body, indriyam, mind, prANa and j~nAnam. I am having You as
my AtmA. I am Your servant (SeshabhUtan)". After that
EmperumAn lets the mukta AtmA share the bhogams of His world.

Those who perform upAsanA on the Lord according to this Paryanka

VidyA attain Him.

2. In the second chapter, the upAsanAs described by Sage KaushItaki

linked to PrANa vAyu are recited and the point is made that prANa
vAyu is superior in status to all the other indriyams. This superiority is
explained with the anecdote of the quarrel among the indriyams. We
came across this anecdote in brhadAraNyakam.

3. Pratardana vidyA: Pratardana is the son of divodAsa. Since he

assisted Indra in a battle against his enemies, he could reach
Svargaloka, dear to Indra. Indra was very much pleased with
Pratardana's help asked him to ask for a boon. Pratardana responded:
"You yourself choose such a boon for me that you consider most
beneficial to a human being. Indra answered: "How is it possible to
choose a boon by oneself and grant that boon to the other? Please
choose yourself a boon that is hitam (favorable) for you and ask for
that". Pradartana was not happy and told Indra not to give any boon if
Indra can not give the boon that he desired. Now Indra rooted in truth
(satyam) instructed his guest:

"Please perform upAsanA on me only. Meditation of me is very

comforting and fruitful for the humans. I killed the three headed son,
ViSvarUpa, the son of tvashThA. I gave the sanyAsis, who did not
recite the Veda to wolves. I killed the sons of PrahlAda in the upper
world, who disobeyed many vows. I destroyed Paulomas residing in
AkASa. In the earth/Bhuloka, I killed kAlakanjas. I was not affected by
these dangerous deeds. I did not lose even one strand of my hair. For
the one, who meditates on me, there will be no impact for the
upAsaka even if he has committed great sins like killing his mother,

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father, stealing and infanticide in the womb. The phalan of the
upAsanA would not be affected. His face won't darken. I am PrANa,
AtmA with consciousness (praj~nAtmA). Therefore meditate on me as
the nectar. PrANa is Ayus (Life). PrANa is the reviving nectar. It is so
because the life will last as long there is PrANa in the body. Because of
PrANa, one achieves indestructibility in the upper words. By meditating
on me as the praj~nAtmA, you will become satya sankalpan
(committed to satyam). By meditating as life (Ayus) and amrutam,
you will be blessed with allowed span of life and stay in svargalokam
without ever being destroyed".

It is not possible at the same times for the indriyams (sensory organs)
like vAk to speak, eyes to see, ears to listen, mind to meditate. Hence,
all indriyams join with one indriyam at a time. It is clear that all the
indriyams can not function at the same time. Please understand the
superiority of PrANa vAyu/vital breath over all the other indriyams.
One can understand this uniqueness from the mute, sightless, one
without arms or legs can not live even for a moment once PrANa vAyu
leaves the body. Hence, it is PrANa vAyu which pervades through all
indriyams and makes it possible for the individual limbs to perform
their functions. It is clear that PrANa vAyu is prominent in all activities.
One can say PrANa is indeed praj~nA (consciousness) and the latter is
PrANa. They both are together and leave together. During sleep, they
come together and reach merger/layam. Even one when faints, prANa
alone moves in a subtle way. Praj~nA is Jeevan. When it is not there,
none of the limbs can do their work. Jeevan is different from PrANa
and the indriyams. Jeevan is like the spokes of a wheel and the hub in
which the spokes are fitted. Jeevan is j~nAta (one who knows) and
kartA (doer). Just as the spokes and hub of a wheel, the acetanams,
cetanams and the latter in the ParamAtmA are fitted together by the
ParamAtmA Himself.

Thus, the PrANa and the Lord, who is the ParamAtmA are the form of
Bliss (Anandam). They do not age and do not die. He does not become
noteworthy by doing good deeds. He does not diminish in stature by
performing inauspicious karmAs. He lifts up those, whom He decides to
bless and stimulates them to travel in auspicious paths. He pushes
down those whom He does not wish to lift up. He lets them engage in
inauspicious things. He is the Protector of the world and its beings. He
is their Lord, He commands the world. May that Brahman be the object
of my upAsanA!.

This is the upadeSam of Indra to Pratardana known as Pratardana

VidyA.

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4. bAlaki vidyA: There was once a Brahmin by the name, bAlaki, who
had completed learning of the Vedas with their auxiliaries (anga-s) and
was famous. He lived in many cities like uSInara, Madhya deSam
known for its citizens with sattva guNam, Kuru, PancAla, KaSi and
Videha. bAlaki visited the king of KaSi, AjAtaSatru and said that he will
tell about brahman. The King said that for these words, he will give
bAlaki one thousand cows. The King further said that all are running
saying "here "Janaka, here is Janaka". Then, bAlaki said that he
performs upAsanA on the Purushan in Aditya maNDalam. The King
said - "In this subject, you cannot have conversation (samvAdaam)
with me. That which is inside the Sun's maNDalam is not Brahman. He
is only Aditya Purushan. His white rays are his clothes. He is the head
of all beings. I meditate on the one above Adityan known as atishThA".
bAlaki went on to many other purushAs linked to Indra, lightning,
thundering cloud, AkASa, vAyu, Agni, water, mirror, Pratidvani/echo,
PrativArtha, shadow/chAyA, SarIra Purusha, the one who dreams, one
who is in the right eye and in the left eye and keep was keep on telling
about other Purusha-s. Then and there, the King rejected every one of
the Purushans described as Brahman by bAlaki. The baffled bAlaki
stopped telling further. The king AjAtaSatru asked, "Is that all bAlaki?"
"Yes", said bAlaki!

Now, the king said: "All of the above won't qualify as Brahman. The
Purushan who creates these creatures, nay the Purushan who created
all these universes and their beings is Brahman. He should be
worshiped with great respect. Now, bAlaki wanted to choose the King
as his AcArya in the formal way with samid in hand to learn this
Brahma VidyA. The king did not disobey the codes of conduct of
AcArya-Sishya relationship and declined. As a kshatria, the King
declined to become the direct AcArya for a Brahmin. He took bAlaki by
hand and took him to a sleeping person and addressed him as "Oh
noble one adorning white cloth! Oh Soma Raja!". The sleeping man did
not wake up. If the PrANa vAyu doing duty as svAsa-prasvAsam be the
AtmA, it would have woken up in an instant. The king observed that
PrANa is not AtmA. He poked the sleeping man with a stick and
awakened him. The king asked bAlaki whether he knew where the man
was sleeping, where he came from. bAlaki did not know. The king
observed: "The hitA nerve centers (nADis) join the lump of flesh
known as "purItat" in the heart. The hitA veins have many subtleties
equal to splitting one hair into one thousand (1,000) parts. These
parts have so many kinds of blood. AtmA will be here during the
experience of dream (svapnam). When he is in deep slumber, jeevan
is devoid of vishaya anubhavams and unites with EmperumAn, who

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commands PrANa vAyu. From there, he comes out like the sparks from
the fire. Indriyams follow. Just as the sword in its case, agni in fire
stick (araNikkaTTai), the AtmA has penetrated the root of the hair to
nails. Similarly, the humble relative mingling with a noble relative for
spiritual guidance and uplift, the JeevAtmAs mingle with ParamAtmA
and enjoy the shared comforts. When Indra did not know about this
AtmA, the asurAs made Indra suffer in wars with them. When he
understood about the JeevAtma, Indra could defeat the asurAs and
became the king of the devAs. Thus, he did upadeSam that one who
practices this VidyA will be freed of sins and attains moksha
sAmrAjyam and shines above all sentient beings.

KaushItaki Upanshad sAram sampUrNam

****

15. Mantrikopanishad

1. mUlaprakrti divides into the three ways of sattva, rajo, tamo

guNams and hides the svarUpam of Parabrahmam. As a result,
JeevAtmA is mesmerized by that mUla prakrti and is delighted with
that vision. The Jeevan does not get to see the Parabrahmam, which
is the indweller of prakrti, mahat, ahankAra, and panca bhUtams. it
misses out on seeing the eternal and subtle parabrahmam. Only after
the tamo guNam is chased away and the jeevan gets established in
the heart cavity made of sattva guNam, the jeevan sees the
ParamAtmA, who is outside the influence of the sattva guNam
associated with the heart. If the tamo guNams are not chased away,
the foolish people will not see the Supreme Being in their heart
cavity however much they strive. Bowing before the sankalpam of the
foolish jeevan, mUlaprakrti grows on many dimensions and grows. It
reacts favorably to the appeals of the Jeevan and gains many kinds of
purushArthams. Becoming first and the last, it performs samashTi,
vyashti and srshTi (aggregate, individual creations), takes on the
colors of white, black and red and grants all desired phalans. The
prakrti takes the form of a cow and without any display of
hostility, fulfills its role into forms corresponding to previous karmAs
and feeds the jeevan with enjoyments/bhogam-s to the succumbed
jeevan, who lies in a state of swoon. The Lord is the only independent
One and enjoys the leelA rasam linked to the Jeevan enjoying the
fruits of its karmas as per the will of the Lord. The great souls alone
see this bird (jeevan) with the beautiful wings experiencing the fruits
of its karmas. The ParamAtmA staying close to the Jeevan does not
eat anything and appears like a swan. Experts in the Vedas describe

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this scene well. The Rg and sAma Veda mantrams salute this
ParamAtmA.

2. The Supreme Being is of the form of all objects created by Him.

Some recognize Him as the twenty sixth tattvam and others as the
twenty seventh tattvam. As per sAnkhya SAstram, He is the Jeevan
without sattva, rajo tamo guNams. He is also seen as the twenty-four
tattvams made up of vyakta (clear) and avyakta (unclear). MahAns
see Him as dvaita and advaita, some see Him as the five fold or seven
fold of the form of the entire universe or as a unitary soul. (Details are
given in the book on ParishkAram by SrI Uttamur SvAmi). They are all
born from Him and disappear in Him as the rivers in the vast ocean.
Once again, they emerge as the bubbles coming out of the water. Thus
the Lord engages in creation and protection of the universe and its
beings. Those who comprehend this Brahmam and meditate on Him
attain Him and live gloriously.

End of the essence (sAram) Mantrikokopanishad

****

16. subAlopanishad

There are sixteen chapters in this Upanishad. The bhAshyam by SrI

SrutaprakASikAchAryar is available for five chapters only. The
commentaries for the rest of the eleven chapters are given in the book
"ParishkAram" by SrI Uttamur SvAmi. This Upanishad announces very
clearly that SrIman Narayana is paratattvam. This Upanishad has been
blessed as upadeSam by GorAnkiraSa to Raikva on his request.

(1) The first question: "What was there at the beginning?" The answer
was - samashTi (aggregate) cetanams and samashTi acetanams and
vyashTi (individual) cetana acetanams were without action at that
time.

The detailed comments are as below:

From that object, tamas arose all by itself. From tamas arose tAmasa
ahankAram, which is the reason for pancabhUtam (five elements -
AkASa, air et al). From tAmasa ahankara came in succession AkASa,
from AkASa, vayu and from Vayu, the fire/agni and from fire water
and from water, the earth. All of this together became brahmANDam.
After a year, this brahmANDam split into two and the upper
half became svargam and the lower half became Bhumi/earth. In

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between, as told in PurushasUkta arose a divine Purusha, the
antaryAmi of BrahmA. That Purusha created first the person, who was
death for all beings. He is the three eyed, three headed one and
present in three units of time (mukkAla). He is KhAnThaparaSu.
BrahmA trembled on seeing this agent of death created by the MahA
Purushan. That mrtyu (death embodiment) entered into BrahmA and
vanished. After that, BrahmA created seven sons through his mind.
They grew up well and became VirAT purushas and they in turn
created seven mAnasIka putrAs. They are known as PrajApatis. After
that brAhmaNa, kshatriya, vaiSya and SUdras appeared from face,
hand, thighs and legs respectively. Chandran arose from the mind,
sUryan from eyes, air and prANa vAyu from ears, and the rest were
created from the hrdayam.

2. From other limbs, many entities emerged. From the forehead,

Rudra was born from anger. From Rudra, the varieties of speech and
the prapancam/worlds arose. HiraNyagarbha had got under his control
all the universe and split Himself into woman and man. He created
deva, Rishi, rAkshasa and GandharvAs and further created men and
women in towns and animals in forests.

When pralayam (deluge) occurred, He transformed himself into Agni

and burnt everything. A set of sequential events that took place are
then described. Earth/Bhumi entered water, water into fire. fire into
wind, wind entered AkASa, AkASa joins indriyams and indriyams
join tanmatrAs and mingle with ahankAra, ahankAra into mahat,
mahat to avyakta, avyakta into aksharam, aksharam into tamas for
attaining equilibrium. The tamas enters ParadevatA without knowing
and vanishes. The one above tamas is superior to all.

3. ParamAtma vastu is not affected by the changes resulting from

creation, lets the created body shine without any defects of the
world getting attached to it. It is distinctly present in the created
sentient and insentient beings. It does not consume the fruits of
karmas like samsAris. It is not like the prAkrta object eaten by the
samsAris. To get the bhogya vastus for consumption, the samsAri has
to have vairAgyam, observe satyam, give to charities, perform
penance, observe celibacy, and conduct yaj~nams. Control of senses,
dAnam and dayA (compassion) are very important here.
Meditation/upAsana has to be completed now for travel through the
divine path (arcirAdi mArgam). After that, the jeevan attains
sArUpyam (rUpam similar to ParamAtmA and attains layam/merges in
Him.

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4. At the center of the heart, there is a ball of flesh - mAmsa piNDam
(purItat - an organ near the heart,) In that, there is an organ like a
lotus flower. There are ten holes serving as entry points for the
veins/nADi-s. The vAyu-s like prANa, apAna et al roam there. With the
help of the vAyus, the Yogi sees rivers, cities, devas, Rishis, Yakshas,
Rakshasas, Gandharvas, deva lokams, the yogi experiences images for
the eye that is visible and those which are not seeable, sounds heard
and unheard, eaten and not eaten food, the existing objects and
invisible objects et al. He sees them all due to its yogic power and
upAsanA.

The ten nADis are the principal ones. Each divides into seventy two
thousand smaller units. Here rests the AtmA ,when he is not awake.
He sees the objects in dream, when he is not awake. This is in the
second state of dream/svapnam. During the sleep state, prANa moves
around and protects the Jeevan. At this time, the blood travels evenly
in the nerves. The jeevan gets to hitA nADi and travels through it to
reach purItat and hrudayAkASam. He sleeps there. At the end of the
sleep, he returns via the hitA nADi and awakens.

5. The upAsanA for ParamAtmA are of many kinds. One way is to

make an indriyam the object of upAsanA. Here, ParamAtmA is
meditated upon eight places linked to that indriyam chosen for
UpAsanA. The subject matters to be learnt are: indriyam, indriya
devatA, nADi, Aditya, prANa, j~nAnam arising from it, the
bliss/Anandam arising from such knowledge, and hrdayAkASa. The
sensory organs/indriyams are - eyes, ears, nose, tongue, tvag/skin,
mind, intellect, ahankAra/ego, citta/consciousness, vAk/speech, hand,
foot, malendriyam for Suddhi (cleaning) and mUtrendriyam for
removal of water. Each of these fourteen indriyams are to be focused
one at a time. When you add their respective devatAs, we add another
set of fourteen. In between are aging, death, sorrow, eternal
ParamAtmA who is meditated upon as Omniscient, Lord of All, sarva
svAmi, sarvAntaryAmi, sarva kAraNan. The paramatmA does not
meditate on any one. He is mediated upon by all. He consumes
everything but is not by anyone.

These are not all that He takes care. He administers and commands
everything. He directs everything. He is the indweller of the body and
the Panca bhUtams. PrANa vAyu is the AtmA responsible for the body.
PraNa vAyu is the most important for the body's functioning. PrANa
vAyu is the AtmA for mind and the sankalpams arising from the mind.
ParamAtmA is the antarAtmA for the Jeevan. He is the indweller of all
the three divisions of time. He is the embodiment of Bliss. He is

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moksha dAyakan. The divisions between the sentient and the
insentient does not touch Him. He has no birth or death. He not only
knows about what is inside but He is also aware of what is outside. He
does not know that He has two parts, the inside and the outside. There
is nothing to block His j~nAnam pervading everywhere, which moves
easily in all directions. He is not close to some and distant to others.
His j~nAnam has no indriyams to provide support. He has no limit to
His j~nAnam. He is never in a state, where He has expended His
j~nAnam and no need to wait to replenish it.

6. The ParamAtmA thus described as mUla kAraNan is none other than

the blemishless Paramapada nAthan, SrIman Narayana, who has no
equal or superior. He is the antaryAmi of the indriyams and matters.
He does all the srshTi kAryams. AdityAs, RudrAs and all others are Him
alone. He is the kAraNam/cause for the creation, sustenance and
dissolution. He is our father, mother, brother, place of residence, and
refuge for us. He has a loving heart. To put it succinctly, He is
everything. He is the One who grants moksham. The nityasUris (the
eternally liberated souls) always look at His Supreme Abode of
Paramapadam. With their special j~nAnam, the nityasUris eulogize
Him and stay luminous.

7. The birthless and deathless Lord is hiding in the heart's cave of a

Jeevan. His body is the earth. He is inside it. The earth does not know
it. Similarly, He is inside water, tejas/jyoti, wind, the sky, mind,
buddhi, ahankAra, citta, avyakta, akshara, mrtyu/death, and tamas.
They do not know it. It is that Narayana, the all pervading Narayana,
who is free from any defects and who resides at SrI VaikuNTham. He
gave this vidyA to Sage ApAntaratama and the latter taught it to
BrahmA. GhorAngiras received the upadeSam from BrahmA and
passed it on to Raikva maharishi. Lord Rama received this upadeSam
from Sage Raikva. SrI Rama revealed this upAsanA to all. This is Veda
rahasyam.

8. Even if this ParamAtmA is the indweller of all the jeevans, which are
linked with the defects/doshams arising from staying in the mother's
womb such as flesh, fat, sweat, feces et al, the ParamAtmA is not
defiled by these doshams. The Lord stays supremely blissful and
eternal. The ParamAtmA stays inside the jeevan like the wall needed
to draw a picture. He stays blemishless.

9. As described above, for upAsanA on the Lord as the indweller of the

indriyams, the upAsaka attains union/layam with the Lord step by
step. By practicing SravaNa, manana, dhyAna, yaj~na and dAna, the

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upAsaka may think that he may attain layam with the ParamAtmA but
he needs further vairAgyam, control of the inner and outer senses,
dhyAnam has to be done this way.

10. This world and other world like pAtALa lokam are held together by
the subsequent lokams above them. All of them ultimately are rooted
in the Parabrahmam.

11. Four nADis/veins in the body are important. They are: rama,
arama, icchA, apunarbhava. pApa and puNya lokams, the desired
places thought about and moksha sthAnam are to be reached through
these four nADis. The Yogi travels through the fourth nADi and pierces
through hrdaya koSam, kapAlam (skull) and breaks open all the
tattvams, continues with his journey for moksham and arrives at the
place above prakrti.

12. annam/food arose from Narayana. It is perfected at many places

and becomes useful to cetanams. It is not intended exclusively for
Himself. It was gained without begging. Whatever it is, it can be eaten
as food of highest purity.

13. The meditator does not seek fame, profit or gains from ritual
worship/pUjA. He casts them as undesirable acts. He always thinks on
ParamAtmA and is blessed with j~nAnam for upAsanA/meditation and
hide his accomplishments and act like a child. He should learn what is
necessary, wear humble clothes and not seeking any company, stay
under a tree in the forest, and engage in dhyAnam, unafraid of the
wild animals. He should stay like a strong tree and sit motionless. He
should be free of fears of any kind. Even if he is attacked by weapons,
he should not tremble. He should be deeply immersed in ParamAtmA.
That Parabrahmam is eternal and is satyam.

14. While the SarIram attaining union/layam with the pancabhUtams

(five elements - AkAsA, air et al), all tattvams will attain layam/union
in a different kramam of srshTi/creation.

15. The objects undergoing deluge/pralayam even during the creation,

would not affect a jeevan's journey to moksham. The jeevAtmA burns
all obstacles with his fire of knowledge (j~nAnAgni) so that it does
not affect its journey to reach moksham. The JeevAtmA crosses over
the path and completes his journey to SrI VaikuNTham, the Supreme
Abode of the Lord.

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16. The vidyA taught in this Upanishad should not be taught to any
one other than one's son or Sishya. They should not be initiated
without testing their suitability for a year. The meanings of the
upadeSa mantrams will become clear to a MahAtmA, who has deep
AcArya bhakti.

subAlopanishad sAram sampUrNam

****

17. agnirahasyam

Agnirahasyam is a part of the Satapata brAhmaNam of the Sukla Yajur

Veda. This is not an Upanishad. One who does yAgAs and homAs earns
AhitAgni through the process of AdAnam. When one performs soma
yAgam, Veda instructs them to create a special place in the form of
Garudan to place that AhitAgni. That ear-marked space is also known
as agni. The agnirahasyam deals with the esoteric meanings of the
agni and hence the name. A portion of this rahasyam has been picked
for discussion in Brahma sUtra-s (3.3) and therefore the commentary
is confined to this section alone.

1. With materials collected from elsewhere to perform a yAga and

engage in voluntary contribution involving physical effort/Srama
dAnam, Agnirahasyam suggests us to engage in mental (mAnasIka)
performance of the yaj~nam for the purpose of mentally offering of
havis (sacrificial offering). Details about these are: It mentions Agni,
wherever the angams of the yAga/kratu are cited. The man's life
expectancy is said to last 36,000 days. During these days, one has to
consider the time engaged in worldly matters (mano vyApArams) has
to imagine all of these activities as various angams to conduct the
mAnasIka yAgams. Those engagements in laukIkam should be
considered as various angams required for conducting the yaj~nam
like AdAnam, sa(a)yanam, stotra and SAstra. One has to imagine the
angams of worldly activities as the various limbs of the yAgam. This
type of kratu (yAgam) is known as vidyAmayakratu. The phalans for
the conductance of the imaginary (bhAvanA maya) yAga is identical to
reserving an agni sthAnam for Garudan and then perform the yAga in
an external manner similar to handling the manovyApAram as
bhAvanA, the external activities linked to the speech (vAk), prANa,
eyes, ears, other karmendriyams, digesting activities of agni inside the
stomach has to be considered as equivalent activities in a bAhya
(external) yAgam. These agnis, the vidyArUpa agnis, are invoked in

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the mAnasIka yaj~na karmA. Those who perform the external
ArAdhanam (bAhya ArAdhanam), do first hrdyAgam. Latter is
considered a very lofty form of ArAdhanam. Similarly, mAnasIka kratu
in comparison to bAhya kratu involving one's limbs pleases the Lord
much more.

2. vaiSvAnara vidyA: Satyayaj~na and other Rishis went to Sage

Gautama to explore the different aspects of vaiSVAnara vidyA. They
could not get any satisfactory answers to get their doubts cleared.
Gautama with other Rishis went to the court of ASvapati, the ruler of
Kekeya deSam. The king honored his distinguished guests
appropriately befitting their positions. Next morning, the Rishis chose
the king as their AcArya and came one by one separately to the king's
court with samid in hand as SishyAs to request him to be their AcArya.
The king was surprised and queried as to why these very learned vedic
scholars from great lineage sought him for elucidation of what troubled
them. The visitors said unanimously that the king is a known expert in
vaiSvAanara vidyA and they wanted to receive that vidyA from him
through the upadeSam route. The king requested the sages to keep
their samids with them and that he will instruct them about the
vaiSvAnara vidyA. He asked them as the disputants to summarize
what they have learned so far. None of the visitors knew well the
complete aspects of the vaiSvAnara svarUpam of the Brahman. The
king explained that BhUmi is the leg for this Brahman, water is the
bladder, AkASa is the mid portion of the body (kaTI pradeSam), wind
is the prANa, eyes are the sUryan, and svargam is Siras (head). Until
then, the sages were assuming that each one of the limbs of the
vaiSvAnaran was the Brahman. The king instructed the sages to unite
all the limbs and then meditate on the full vaiSvAnara svarUpam and
consider the limbs as an integral part of the full svarUpam during their
meditations as sAdhakAs and to receive the blessings of the Brahman.
He asked the sages to view the dimensions of this Brahman to span
the distance of a "cAN" (சாண்), that spans from thumb (angushTha)
to the little finger. PrAdeSa mAtra is the unit of a "cAN". He described
further the conceptualization of this Brahman.

Viewed in this manner, the upAsaka's head is the head of the

vaiSvAnara Purushan's Siras, his eyes should be considered as that of
the vaiSvAnaran (brahman), the PrANa to the nose, the space inside
his mouth to be the mid portion of the body of the MahA Purushan and
the water inside the mouth as the water of that mahA Purushan. His
chin is to be visualized as the legs. When thus confined in this manner
from head to chin, vaiSvAnara becomes unitary "cANan" (OTTai
cANan). This vaiSvAnara controls all the jeevans. He is the indweller of
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the jATharAgni inside the stomach. The PrANAgnihotram done in this
Agni has been described in detail in cAndogyam. There are some
variations between the two versions on the procedures but they are
the same vidyA. For one who uses vaiSvAnara vidyA, the fruits are
long life and moksha sukham and the delightful enjoyment of the Lord
as Parama bhogyam.

3. cANDilya vidyA: It is named after cANDilya Rishi, who instructed

this vidyA. According to this, satyam must be meditated upon (satyam
brahmam). In this world, man is full of upAsanAs (upAsanAmayan). He
leaves the world through the performance of upAsanAs. He gains the
Parama PurushArtham of moksham through upAsanA in the upper
world. He is fit to comprehend ParamAtmA with pure mind (Suddha
manas). He has prANa as his body. He is full of tejas. He is the AtmA
for the AkASa of Prakrti. He has the speed of mind. He is capable of
holding all tattvams together without strain. He has the divine
fragrance and taste. He pervades in all directions. He has the power to
hold off from others by not speaking to them out of lack of respect for
them. He is in no need to depend on anyone for his protection. He is
smaller than the size of a paddy and yavai (a sort of grain). He has a
golden hue. He shines like smokeless fire. He is larger than the entire
earth, AkASa and svargam. He is the AtmA for PrANa. He is also my
AtmA. For the one who has the great faith/mahA viSvAsam in Him as a
protector, He will gain all blessings without fail.

End of the sAram of agnirahasyam

****

18. Mahopanishad

SrIman Narayana alone was present before creation (srshTi). There

never existed Brahma, Rudra as well water, Agni, Soma, svargam,
earth, stars, sUrya and Candran. Narayana was not satisfied about
being all alone. Immediately, He began to meditate. Fourteen male
children and one girl child were born. The sons were the ten indriyams,
mind (manas), ahankAram, prANa and AtmA (body). Buddhi was the
fifteenth girl child. The panca mahA bhUtams and the five tanmAtrams
were born. The twenty fifth tattvam became the Jeevan. ParamAtmA
united the jeevan with the above mentioned indriyams, body and the
rest inside the Jeevan and created. After that, SrIman Narayana who
was responsible for all the jeeva srshTis, reflected further and created
from His forehead, the three eyed Rudra with a trident in his hand.

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Satyam, brahmacarya (celibacy), Vedas and all kinds of wealth
enriched him. Hence, he was named ISAna and MahAdeva. Further
meditation by Narayana produced sweat drops on His forehead. Those
drops accumulated and spread all around as water. The golden and
huge universe (brahmANDam) arose. The four headed Brahma
appeared. His lokam and others were born.

All these Universes are SrIman Narayana only. The whole world exists
by surrendering unto Him, the Omnipotent Lord. The heart exists like a
lotus bud. Inside it, is Agni and jvAlA (radiance). In the middle of that
jvAlA, ParamAtmA resides. He also resides in the hearts of Brahma,
nityasUris and Siva. Therefore, He is known as Siva, Brahma and
Indra. Thus, this is the first chapter of Mahopanishad. This is just a
mere vAkyam. YaadavaprakASa and others have used it. The next
portion in the form of Slokas is not for any debate.

****

19. ashTAkshara nArAyaNopanishad

The Lord, who has the exclusive name as Purusha desired to create
prajAs. From Narayana only were born PrANa, mind, all indriyams,
AkASa, Vayu, tejas, water, earth et al. BrahmA, Rudra, vasurAdiyAs,
VedAs are all born from Him. Rg veda Siras says that all are born from
Him and reach Him.

He is the One who is present eternally. Narayana is BrahmA, Rudra,

Indra, the directions and undefined space. Narayana is devoid of the
fruits of His karmAs and distorted j~nAnam. He has blemishless
nAmAs. He is sattvamayan. No one has all these auspicious attributes.
One who understands this truth attains VishNu sAyujyam (close to)
according to Yajur Veda Siras.

sAma Veda Siras states that one who recites ashTAksharam, cites the
division of the individual division of the padams and the aksharams in
each padam will have the full term of life (dhIrgAyus) and gain
moksham and enjoy the sukham in SrI VaikuNTham.

The Lord is very pleased with the kaimkaryams performed by the one
who is desirous of moksham (mumukshu) and invites him to SrI
VaikuNTham. SarvasvAmi, SrI VaikuNThanAthan is immensely happy
with that jeevan, which clearly understands the division of the
individual padam of the PraNavam and the aksharams inside each
padam. The ParamAtmA enjoys the upAsanA with ashTAksharam and

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assures moksha sukham to the upAsakan. The abode of SrI
VaikuNThanAthan is blemishless and is of j~nAna svarUpam. It is
radiant like the lightning. For Vedic scholars and experts in Vaidika
anushThAnams, the Lord is Devaki putran, MadhusUdana,
PuNDarIkAksha and VishNu. atharva Veda Siras Upanishad identifies
Him as the indweller of all, sarva kAraNa paramapurushan and
parabrahmam, who incarnates in many divine forms and is none other
than SrIman Narayana.

The one who recites ashTAksharam in the morning chases away the
sins committed at night. When recited in the evening banishes all sins
accumulated during the day. When recited during morning and
evening would be totally devoid of all sins. For the upAsaka, who
recites ashTAksharam at noon, the five huge sins (mahA pAtakas)
would be destroyed. Such an upAsakan would gain all the puNyams
that one gets by reciting all the four Vedas. One who
comprehends these phalans will gain sAyujyam as well. sAyujyam is
one of the four states of mukti.

****

20. PurushasUktam

PurushasUktam is found in all the four Vedas. In Yajur Veda, it is

recited as eighteen rks. There are some variations in the number of
rks in each Veda. In some Vedas, it is less and in some other Vedas, it
is more. Mantra bhAagm (divisions) is famous among the Vedas.
Among these mantra bhAgams, the ones dealing with paratattvam has
special prominence. There is nothing which is more sacred and
superior than PurushasUktam. It serves as atonement for sins
committed. This sUktam is used in various activities like performing
penance (japam), VishNu ArAdhanam, seeking moksham, fruits
(phalan) of desired karmAs in this world, removal of inauspiciousness
and for other purposes. The ancient Rishis have used this sUktam for
these purposes. If one recites this sUktam in daily brahma yaj~nam,
one acquires the phalan of reciting all the four Vedas. When one uses
it for Bhagavad ArAdhanam, each of these mantrams are used for a
specific purpose. They are - AvAhana, Asana, arghya, pAdya,
AcamanIya, snAna, vastram, yaj~nopavItam, sandal paste, pushpam,
dhUpam, dIpam, naivedyam, anjali, pradakshiNam and udvAsana
upacArams.

PurushasUktam talks about the Purusha. sUktam means "nal mozhi or

Auspicious speech/tirumozhi". Who is this Purusha? He has thousands

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of heads, eyes and legs. He surrounds all the Universe and surpasses
it by ten measures. (He has the world as His body. Therefore, all the
eyes and the legs of the people are His eyes and legs. He sees without
the eyes. He carries out the functions of the indriyams without need
for them. He has an extraordinary viSvarUpam (Universal Form) and
therefore has innumerable heads and other indriyams. He is beyond
the ten kinds of cetanams starting from the samashTi jalam
surrounding the brahmANDam. From the samashTi jalam, tejas, tamas
etc., those separated from the ParamAtmA and the tamas did not get
disassociated from the Purusha and the rest adding up to ten kinds of
acetanams. He is beyond the ten kinds of acetanams).

Since He is the indweller (antaryAmi) of all, all those are Him. In this
Universe the food that we eat are of three kinds (i.e.), sattva, rajo
and tamo guNams (three guNams) and the six guNams viz., j~nAnam,
Sakti, balam, aiSvaryam, veeryam and tejas, which are not like the
three guNams linked to annam and are totally under His control. The
food we eat are linked to the three aforesaid guNams and the other six
guNams. They limit our growth to moksham, which is fully under His
control.

When one examines his breadth in moksha bhUmi, all the creatures in
this world are just one fourth in its size. The rest of the three fourth
are eternal and stay in His Paramapadam. Those who enjoy bhogya
vastus there (bhoktAs), the delights there (bhogyams) and bhogya
upkaraNams. These all constitute the remaining three quarters of
moksha bhAgam.

This Purusha incarnated as Vasudeva, SankarshaNa and Pradyumana.

This is as the three quarter portion (bhAgam). So for the remaining
quarter part, Aniruddha was born to take care of the creation in the
Universe. He pervaded the Jeeva rAsis and their delight,
prapancam (bhogya vastus).

Further to this, the births of brahmANDam, BrahmA and Manu took

place. The creations grew multifold.

Devas began to perform ArAdhanam for the Purusha and used the
born Purusha (BrahmA as the offering/havis). A few devas were
created for performing the yaj~nam. As described in the astra
bhUshaNAdhyAyam of VishNu PurANa, these devAs could also be the
nityasUris, who as the abhimAna devatas for the bhogya vastus from
Prapancam. These were devas, sAjyas and Rishis. nityasUris are also

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known as sAjyadevas. Some could also be sAjya Rishis. It was said
that this yaj~nam really took place.

The yaj~nam performed could be of the dhyAna rUpa mode as told in

agnirahasyam. BrahmA performed mAnasa yAgam (mAnasIka
ArAdhanam) thinking himself as the havis in that yaj~nam. In this
context, deva means the indriyams of the Purushan. Later the sUktam
clarifies that the devas and Rishis are different. We have to conclude
that devas and the Rishis are instrumental in this yaj~nam. One can
also say that devas, sAdyas and Rishis are also instrumental here.

In this yaj~nam, the spring season (Vasanta rutu) is considered as

ghee, GrIshma rutu (summer season) as the twigs/samid and Sarad
rutu (autumn) as naivedyam. It is thus known that these Rutus were
present at that time. During spring season (Vasanta Rutu), crops are
at their very best and they dry up in GrIshma Rutu. Grains are
obtained in Sarad Rutu. In this yAgam, there are seven pariti-s, -
PrthvI, appu, tejas, Vayu, AkASa, ahankAram and mahat. These
seven ones and twenty one samids are placed around the yaj~na
KuNTam.. The twenty one samids are, pancabhUtams, panca
tanmAtrams, and eleven indriyams. The twenty one can also be made
up of five j~nAnendriyams - buddhi, ahankAram, cittam, manas (four
internal indriyams) and others serving as the twenty one samids. The
aforementioned devas tied the Purusha paSu on to the sacrificial post
(yUpam) of the yaj~nam. They sprinkled it with sacred water and
performed the yaj~nam. sAdya devas are considered as indriyams.
Thus, the nityasUris and the Rishis conducted the yaj~nam.

From the Brahman, who was fully worshipped at this homam,

prushadAjyam /vicitra Ajyam (of curd mixed with ghee) was collected.
The domestic cows were also created. Rg, sAmam, gAyatrI and other
chandas were created. The horses with teeth on both sides of their
mouth, bulls, goats and sheep were also created. Four kinds of
humans were created. From the face arose Brahmins, kshatriAs from
the hands of the Purushan, vaiSyAs from His thighs and the
SUdrAs arose from the legs. Chandran arose from the mind, sUryan
appeared from the eyes. Indra and Agni came out of the face. PrANa
from Vayu, AkASa and antariksha lokam from the navel, svargam
arose from the head, the bhUlokam came from the feet. The directions
arose from the ears. Thus the various entities of the world were
created.

The Omniscient one, who created all the rUpams and refers to those
rUpams with specific names sits beyond the tamas filled Prakrti

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maNDalam. I know this Supreme being, who has the brilliance of
sUryan. This Purushan instructed BrahmA first. Indra got his doubts
cleared. The four directions understood Him clearly. Those who
worship this mahA Purushan get rid of their desires and feelings of
hate and become like mukta jeevans. There is no other path for
moksham other than this. The devAs worshipped the yaj~na Purushan
with a yaj~nam. That became the first dharma that was practiced. The
sAdya devAs who participate in this yAgam attained sorrow-free
Paramapadam and shine there.

This is the sAram (essence) of PurushasUktam.

Like ISAvAsyam, PurushasUktam is also not a part of Upanishads. It

has been included among the coverage of Upanishad sAram
monograph because their subject matter is discussion on brahma
(brahma vicAram). Like this, we (SrI Uttamur SvAmi) have to
comment on the sAram of SrI HayagrIvopanishad, nrsimha tApanIya
Upanishad, rAmatApanIya and GopAlatApanIya Upanishads. But they
have not been included since they talk only about SrIman Narayana as
the Supreme Being in His different avatArams. They do not also talk
about advaita Parabrahmam. That is why they were not included in
this "Upanishad sAram" book. Among the included Upanishads are a
few that talk about brahmam in general terms.

PurushasUkta sAram samAptam

Upanishad sAram sampUrNam

Srimate ranga rAmAnujamahAdeSikAya namaH

Subhamastu

dAsan,
Oppiliappan Koil VaradAchAri SaThagopan

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