Upanishad

UPANISHAD

KENOPANISHADA

Introduction -The Kenopanishad is a section of  theTalavakara Brahmana of the Samaveda. The first word of the Upanishad is 'Kena', therefore the name of the Upanishad is Kenopanishad. This is the ninth chapter of the Talavakara Brahmana. The main topic covered in this Upanishad is the 'Supreme Divine Cosmic energy which is very profound and difficult to follow. Therefore it is explained in the form of a conversation between a teacher and his desciple.PEACE INCANTATION
AUM AAPYAAYANTU MAMAANGANI VAAK PRANASHCHAKSHUHU
KSHOTRA MATHO BALA INDRIYANI CHA SARVANI|
SARVAM BRAHMAUPANISHADAM BRAHMA NIRAKURYAM
MA MA BRAHMA NIRAKAROT ANIRAKARAN ASTVA
NIRAKARANAM ME ASTU| TAD AATMANI NIRATEE
YA UPANISHADATSU NIRATE YA UPANISHATSU DHARMASTE
MAYI SANTU, TE MAYI SANTU||
AUM SHANTI SHANTI SHANTI |The scholars and the knowledgeables pray to God so that there are no obstacles in the process of realization- O Embodiment of Divine knowledge! May all my senses, my organs, hand, legs, eyes, mind, intellect, prana, mental and physical energy be nourished and blessed.May I reconcile to the form of Brahma and may even Parabrahma never neglect me. May our relation be enhanced and nurtured. May I be always embellished with the Dharma Samuha narrated in the Upanishads. May I be emancipated from the worries or flaws i.e. Ashibhautik, Adhidaivik and Adhyatmik.

FIRST CHAPTER
THE CURIOSITY OF A DISCIPLE
The curious disciple asks his teacher- O Revered Guru! Who inspires and makes the soul, the prana, the hands, legs, mouth, eyes, mind, intellect etc. capable to perform their duties? Who is that divine Cosmic energy? How is it in form?
The Guru's answer- The Acharya (principal teacher) of Upanishad explains to his disciple in a symbolic fashion.
It is Brahma that inspires and activates all the senses, the prana and the innate energies present. He is the cause of the prana, the mind and literally the entire universe. Scholars realize this divine cosmic soul and get salvation.
We cannot realize this Divine Soul through our senses. Even the mind cannot reach up to him. It is a concept, which is celestial, and divine that is why it is unreachable by any instrument or means. It is unlike the animate and inanimate and it transcends the speech, mind and intellect. The only thing that can be said is that it inspires the speech, intellect, senses and mind. It is the inceptor and the nourisher. It is Brahma. The senses and the mind can only perceive worldly objects and concrete impulses, that is the reason why the senses, mind and intellect can never understand the real essence of the divine cosmic soul. As these things, senses etc. are not instrumental in realization of Brahma they are not sublime or divine. Hence the form of the Divine Cosmic soul has been explained in symbolic language which transcends the mind and intellect.
He is Parabrahma who is omniscient, lord, the inspirer, the enforcer, all mighty, unnatural, omnipresent and is the divine element embodied.

SECOND CHAPTER
CAUTION IN REALIZATION OF DIVINE KNOWLEDGE
The Guru cautions the disciple and says that if you consider that you have understood in totality the form of Parabrahma, just the way I explained it to you now, it would be thoroughly inappropriate. The reason because the disciple has hardly experienced anything, hitherto, Parabrahma is not that intelligible, it has pervaded everything rather every atom of the cosmos including the Jeevatma. Despite this, it is evinced only in a fraction. That is why you have to continually contemplate on the form of Brahma Tatva.
THE UNIQUENESS OF THE SUPREME KNOWLEDGE
On being cautioned by the Guru, the statement of the disciple is appropriate. The curious disciple states 'The two statements, 'I know Brahma' and 'I do not know Brahma' are simply inappropriate and contradictory because Brahma is himself knowledgeable and is beyond understanding. Therefore divine knowledge can only be experienced, not expressed. It is not possible to understand, make others understand and to say something about it.
Those who realize the divine knowledge do not in the least have ego of their knowledge. People absorbed in divinity feel that God himself knows us. There is no one who can take us across. Brahma Jnana is not something to know and keep. It is wrong and illogical to say 'I am knowledgeable'. There is no one instrument or means that can be instrumental in realization of the Divine Truth therefore for the curious, Brahma is always unknown.
The energy one is endowed with to realize god is in reality bestowed by God upon man. Human birth is hard to get and the person who indulges in everything but in realization of divine knowledge is committing an incorrigible folly. The Shrutis say- Until this human body is existing, until all the things required for realization are being made available by divine blessings, one should as soon as possible realize the eternal divine truth so that it accrues in the well being of all. If one loses this opportunity it will be unfortunate.
We will again have to undergo a vale of sufferings that shall unrelentingly defy a solution other than repentance. Unlike human life, the other births are merely for bearing the fruits of actions performed. There is no method to liberate oneself in other births. Hence we should avail to this opportunity and use this time in quest of divine knowledge and truth. Knowledge, devotion and actions are the three ways, which shall accrue in the welfare of all. Only this shall result in realization of the real essence of life and in the potentials of the intellect.
It is explained in the third chapter along with examples that it is the glory and greatness of the fraction of that Parabrahma that is evident in the beauty, love and the might of a person or anything in this world.
History - It is because of divine grace that the gods were successful in defeating and subduing the demons. The real victors were not gods but the divine cosmic energy. But the gods felt proud of their achievements and started to feel that they were the undefeatable and invincible. When the supreme soul realized this he assumed the form of a 'Yaksha' so as to teach the gods a lesson for if he didn't the gods would remain proud and end up in misery and ruin. This was also the divine play of the Supreme God that the gods would not even recognize the supreme God.
THE ACID TEST OF YAKSHA BY AGNI
Indra sent Agni Deva to Yaksha so that he could recognize who he was. Agni is very radiant and is knowledgeable about all the Vedas, is the one who is aware of all things produced. That is why he is referred to as Jataveda. Therefore all the gods found Agni appropriate and sent him first.
Agni had an ego on the knowledge he possessed. He came and tried to understand who the Yaksha was? Yaksha asked him- Who are you? Agni thought that all know me. How did this one not recognize me? He vehemently said: "I am Agni. I am only one known as Jata Veda".
The Yaksha asked- " What are your capabilities" ? Agni said: "I can incinerate the entire universe into ashes." On this the Yaksha lifted a blade of grass and told Agni to incinerate that. Agni tried hard to incinerate the blade of grass but in vain. At last he felt ashamed and returned back. He told all the other gods that he could not understand who the Yaksha was.
THE ACID TEST OF YAKSHA BY VAYUDEVA
After the ignominious defeat of Agni it was now the turn of Vayudeva to go and understand who was Yaksha. When Vayudeva came near Yaksha, Yaksha asked "who are you? and what are you capable of?" On this Vayudeva said " I can make the entire world fly and remain afloat in air, I am Vayudeva." That celestial Yaksha told Vayudeva to keep a blade of grass afloat in air. But despite all efforts Vayudeva could not do so. Feeling ashamed, Vayudeva too returned back. He told all the gods that he also was not successful in recognizing the Yaksha.
THE ACID TEST OF YAKSHA BY INDRA
When Agni and Vayudeva returned as failures, all the gods selected Indra to go and recognize the Yaksha.
Comparative to other gods, Indra was a bigger egoist. The Yaksha did not even talk to Indra. But other than this foible, Indra was the right person so that divine energy merged into itself and vanished.
INDRA SEES UMA
Even after the Yaksha vanished, Indra stood there bewildered and absorbed in thought. Suddenly, he saw the beautiful daughter of Himalaya, Uma approaching him. Indra asked out of devotion, O Goddess! Would you please tell me who this Yaksha, you just saw, was? And what was he here for? The supreme God, in reality sent Parvati who was omniscient, to enlighten Indra.
FOURTH CHAPTER
THE INTRODUCTION OF SUPREME GOD BY GODDESS PARVATI
When Devendra asked Uma who that Yaksha was, Uma replied- "That divine being who had disguised as a Yaksha was the supreme cosmic soul. It is his blessings with the aid of which you could vanquish the Asuras. To destroy your ego that resulted thereof, the lord manifested himself into a Yaksha. Without his blessings nothing in this world is possible to accomplish or attain."
CHARACTERISTICS OF THOSE WHO REALIZE THE SUPREME GOD
Amongst all the other gods, only Agni, Vayu and Indra are considered great as only these three realized supreme divinity to some extent. It was these three gods who got the opportunity to converse with the Supreme God.
Amongst these three, Indra is the greatest because it was the supreme God that blessed Indra and as a result Goddess Uma came to the help of Indra and divulged the secret of Parabrahma. Only after this that rest of the gods realized the ultimate truth.
THE SERMON OF EVIL TO REALIZE SUPREME GOD
When a desire to realize the supreme God stems in the heart of a devotee, at that time the supreme God infuses more of impatience in such a person's heart and shows his forms in a spur of a moment like the lightening and then elopes. Similarly, the Supreme God expressed his divinity for a short moment of time before Indra and vanished. It is after this that a desire to know supreme divinity took birth in Indra's heart and his desire was fulfilled too. In this way divinity emerges by understanding the divine soul through symbolism.
SPIRITUAL SERMONS
When a devotee approaches God, at that time, he keeps remembering the form of God that is either Saguna (full of merit) or Nirguna (devoid of merits). At that time the love towards god becomes all the more strong and he cannot bear a second's estrangement from God. At that time he becomes anxious and impatient.
THE BENEFIT OF WORSHIPPING BRAHMA
The embodiment of divine happiness is dear to one and all. All humans one way or the other like him but unfortunately cannot recognize him. In the effort to gain happiness they engage in all things that garner unhappiness because of delusion.
Therefore a devotee should consider the god the benefactor and well wisher of all and should always concentrate on the all pervasive form of God. By practicing accordingly one can unquestionably attain God and dwell in eternal happiness.
The Guru advises his disciple that this valuable advice is undoubtedly the secretive advice of Brahma Vidya (knowledge of divinity)
THE MEANS TO ATTAIN DIVINE KNOWLEDGE
The Guru tells his disciple that knowledge of divinity is the foundation of the palace of liberation. The other materials are penance, control of senses and adhering to one's duty with industry.
He who controls his mind and senses and works selflessly attains divinity. All the aspects of the knowledge (divine) are eventually the Vedas. It is the Vedas that speak of all the spheres of divine knowledge. We should therefore study all the spheres to realize the eternal truth.
Only they attain Brahma Vidya, who engage in penance, austerities as told in the Vedas and perform their actions selflessly. The person who does so is emancipated from all sins and he attains the highest state of bliss. He never returns from there and becomes liberated and immortal.

ISHAAVASYO UPANISHADA

Introduction - The Ishavasyopanishada is the fourth chapter of the Kanva Shakha Samhita of the Yajurveda. It is of special significance as it is a part of the incantation section. The scholars have ascribed Ishavasyopanishada as the first Upanishad. The thirty-ninth chapter of this Shukla Yajurveda speaks of rituals and the fortieth chapter the glory of the divine cosmic soul or the knowledge of the supreme self is deliberated. This is also referred to as the Jnana Kanda. In this Upanishad the first incantation 'Ishaavasyam' this word is discerned, that is why the name of this Upanishad is Ishavasyopanishada.

AUM PURNAMADAHA PURNAMIDAM PURNAATA PURNA ACHYUTE |
PURNASYA PURNAMAADAYA PURNA MEVAVASHISHYATEE |
AUM SHANTI SHANTI SHANTI

Before starting the book, for variety the Mahashi Shanti Patha is recited as Mangalacharan (the auspicious inception) to sing the glory of the supreme God saying that Parabrahma (supreme divine cosmic soul) is embellished with all the qualities tangible and intangible. It is through this supreme cosmic soul that this universe is evolved. Because this universe has evolved from the one complete and total, the universe also is devoid of beginning and is infinite. This total or complete is so significant that even if one literally decides to deduct or remove the cosmos and universe from that 'complete or total energy', it shall remain constant i.e. total. There shall be no difference in it from the evolution process of new. Even if this universe remains or does not remain, the divine cosmic energy is devoid of beginning and is infinite.
The Vedas are the holy commandments of the Gods for the entire mankind. The entire universe or cosmos is pervaded by that Supreme Cosmic Energy. That is why you should always remember the Supreme Energy and should renounce all attachments and desires and only engage in selflessly fulfilling all the duties. One can enjoy worldly pleasures only in the process of fulfilling one's duties. Do not unnecessarily indulge in material, ephemeral pleasures. These material objects of pleasure belong to no one other than the supreme energy. Partake these pleasures as a blessing (prasad) one has got from the supreme God.
He who performs all his duties according to the scriptures and their directives is indirectly worshipping God in reality. Those who work selflessly are not caught in the bondage of actions or Karma. There is no other way one can escape the chains of Karma.
He who has the banal influences of ego and attachment, performs all his duties with one and only intention of enjoying worldly objects and gets trapped in the vicious cycle of life and death and has to bear the good and bad benefits tirelessly. Moreover he has to transverse many an inferior and mean births and bear a lot of suffering and misery. That is why the human being should attain the real truth and pave its own way towards well being of the self.
He who is all pervasive, omnipotent, omniscient, omnipresent, unchanging is one and only one for all. Even the gods and the sages have not realized him in reality. The energy the gods possess is just one fragment of the divine cosmic energy. They cannot do anything without the divine inspiration and intervention.
Divine love is the greatest feature of divine energy. He is the mine of all the contradictory features and natures. Even if he is devoid of birth, he takes birth, even being formless, assumes form and even being devoid of characteristics assumes a nature. Wherever and whenever a devotee invokes him or calls for help he is always present. He is very far from us and is very close to us, surprisingly. The entire world is embellished with this cosmic energy inside out.
The knowledgeable person who sees God in all the creatures and sees all the creatures in God becomes happy and experiences incessantly the beauty of God. If we realize God we are liberated from all the miseries and attachments that continually plague us.
He who is always absorbed in the divine cosmic energy attains the blissful state. He gradually loses the 'self' and merges into the Divine Cosmic energy.
REALIZATION OF GOD AND ITS BENEFITS
The great soul who continually experiences the beauty of divinity is freed from the body made up of five elements which accrues from auspicious and inauspicious actions. The person is liberated from the vicious cycle of birth and death. Such a person resides permanently in the Divine God.
THE CHARACTERISTIC OF IGNORANCE
The instrument which is availed, to realize the divine soul i.e. knowledge is known as Vidya or divine knowledge. The means used to realize heaven i.e. Karma is known as Avidya or 'False knowledge'. The person who realizes both i.e. knowledge and action is the person who becomes successful in realizing the divinity and attains all the attainments.
Those who indulge in sensual pleasures and worldly pleasures fall into the darkness of ignorance because of their actions, take birth in all forms and eventually destroy the virtues of the human body.
A person who is self conceited and is narcicist is a person who shirks all responsibilities and duties and is totally controlled by sensual impulses. Such people who consider themselves knowledgeable suffer more than those who engage in actions which stems out of desires. They have to unfortunately take birth in inferior forms where they suffer immensely.
THE FRUITS OF SELFLESS ACTIONS
The best benefit or fruit of knowledge is the total absorption of a person in the Divine Cosmic Energy. A self-conceited person unfortunately has to undergo unimaginable suffering. Similarly if we perform all our duties without vanity, attachment and desire then the fruits one begets are undoubtedly sublime and divine. If one does it with a desire then one has to take rebirth and falls in the vicious cycle of birth and death.
THE PRINCIPLE OF KNOWLEDGE AND ACTION
Those humans who understand in totality and perspicuity the principles of actions and knowledge tread on the path of duty selflessly which is according to the scriptures and adheres to the Varnashramas (four stages to be realized by a human) method.
As a result one is blessed with a good and peaceful life and attains a state of balance and equipoise. The mind of such a person becomes pure and purulent and can very easily cross the ocean of material life with the blessings of the Supreme God. Such a person eventually becomes detached from all the worldly objects, realizes the self and merges into divinity.
THE RESULT OF ACTION THAT STEMS FROM DESIRE
He who confides in the idea that all the worldly objects i.e. women, children, wealth, authority, fame are true and unchanging and moreover indulges in them blatantly, who prays to the deceased ancestors, other gods and other people just to beget material pleasures have to take birth in inferior births which are in no way fruitful and beneficial to the self.
The person who does not understand human life, the greatness of the God and on the contrary engages in social work and worship other gods, feels that he is equal to God and thus engages in evil deeds and actions. Such people as a result are bonded to miseries and sufferings all throughout.
THE DIFFERENCE BETWEEN SELFLESS AND SELFISH ACTIONS
A person can quite easily attain divinity and bliss singing the praises of the Lord, listening to the divine plays of the Lord and incessantly being absorbed in him with faith, devotion and pristine love.
If one prays to the deceased ancestors according to the scriptures by adhering to God's commands and with the idea of selflessly performing one's duties then it results in purification of the mind. As a result even God becomes happy and blesses him so that he can transcend the material world.
DIVINE BENEFITS OF DETACHMENT AND JUDGEMENT
A person's life can be peaceful and full of happiness only when he realizes that, God is devoid of natural qualities, is embellished with divine characteristics and merits to do welfare of all, all that which is ephemeral, material, changing and transitory is the root cause of suffering, all the inertia in this universe is of God's and no one else's and he who realizes that no one should pray and worship God so that he takes care of the cycle of life properly.
As a result all our shortcomings, weaknesses and flaws that over shadow one's personality are eliminated and our mind becomes peaceful, pure and calm.
METHOD OF PRAYING/WORSHIPPING GOD
The devotees pray to God in the following manner- " O God! You are the nourisher of this entire universe. It is you who nurtures this universe. Your devotion itself is truth and I am engaged in it. So please fulfill all my desires. Your divine face is radiant like the Sun. I want to experience your beauty directly. For the same, please remove all the obstacles and hurdles that prevent me. May I experience your divine energy and bliss."
"You are the one who nurtures the devotion of all the devotees, you are the embodiment of knowledge and you bestow all your devotees with knowledge. You are the one who regulates the entire universe and are the ultimate aim of all scholars and sages. You are unintelligible and unfathomable but because you love your devotees, you can be won over by eternal love. I realize that you are the soul of this entire cosmos, this is itself my soul that is why I am a fragment of you."
IMPATIENCE OF A DEVOTEE TO SERVE THY LORD
When a devotee becomes impatient to renounce the world, falls on the feet of the Lord and serves him, his feelings are conveyed in the following manner- "O Lord! May my life merge into the air, may my body be incinerated. O Vishnu! Remember me when I am on the verge of death because if you remember me and me and my actions I shall not end into misfortune and suffering."
"I yearn to fall on your feet and serve you with mind, heart and soul."
ON THE PATH TO BLISS
A practitioner of spirituality, a devotee treads on the path towards bliss from where a liberated soul never returns back. He prays to all those gods on the way in the following manner. "O Agni! I yearn to serve my Lord. Please reach me there by leading me by the auspicious Utarayana path. You are the one who knows my deeds. I have worshipped my Lord all throughout my life. It is his blessings that I am experiencing the beauty of God this moment."
"Even if you think that there is any action performed or not performed by me is an obstacle then please eliminate it by blessing me. I prostrate before you with respect and honour."

KATHAOPANISHADA

Introduction: The Kathopanishad is very famous amongst the Upanishads. This Upanishad is an integral part of the ‘Katha’ branch of the Krishna Yajurveda. The comprehensive description of the ethereal divine element of the Supreme God is expressed through the conversation between Rishiputra Nachiketa and Yama.

PEACE INVOCATION

AUM SAHANAAVAVATU | SAHANAO BHUNAKTU |
SAHAVIRYAM KARVAVAHAI
||AUM SHANTI SHANTI SHANTI: ||

O Brahma! Protect both of us the teacher and the disciple in all ways. Please nourish both of us. May we both become strong, may we become radiant because of the knowledge imbibed by us. May we be never tormented by mutual hatred. O Supreme God! May we be liberated from the miseries and worries.
THE DONATION BY MAHARSHI UDDALAKA IN THE VISHWAJITYAGYA
During the Vedic times, Uddalaka, the son of Aruna who was the son of Vajabhrava, performed a yagya.
In the yagya, one has to donate whatever he possesses. Accordingly, Uddalaka called upon all the Ritwijas and other members and donated everything in the form of Dakshina (fee). Nachiketa was the honest son of Uddalaka.
Nachiketa was a young lad then. When he says that senile cows were being donated as Dakshina, he thought that as a result of such a Dakshina the donor would have have to undergo a vale of sufferings by taking birth in the such inferior yonis as pigs and dogs. He went to his father and said humbly: "Whom are you donating me to?" As Uddalaka loved his son a lot, he was giving away all the aged cows and keeping all the healthy ones for himself. Realizing this Nachiketa asked: "Whom are you donating me to? Uddalaka got infuriated and said: "I shall hand you over to Yamaraja."
When Uddlaka said this out of fury, Nachiketa thought that: "I am one of the best disciples of my father. I have never transgressed my father’s orders that means I am not of the inferior category. Then why did father say this to me? What is the purpose my father wants to fulfill by handing me over to Yamaraja. I shall definitely materialize my father’s words. I shall not violate his orders otherwise I shall be called an inferior male child. If my father does not adhere to his words he shall be known as the one who deviates or derelicts from his duty.
If my father has said this out of fury it is necessary to pacify him so that he does not undergo anguish and agony." Nachiketa apporached his father and said- "O Father! Our ancestors, our grandfather did not care for their lives, to protect truth and we have the conduct of many a noble soul before us who have sacrificed everything and stood by their words. That is why you also renounce this ephemeral mortal world, wrong conduct and duties. By doing so give me the permission to go to Yamaraja."
Listening to this Uddalaka was sad and unhappy but seeing the honesty and venality of Nachiketa, Uddalaka sent Nachiketa to Yamaraja.
Nachiketa went to Yamaraja on the basis of his truthfulness. When Nachiketa reached there he learnt that Yamaraja was not there in his house. Nachiketa decided that he would not touch food and water until he did not seek the blessings of Yamaraja. In this way, Yamaraja did not return for three days and Nachiketa starved for next three days and awaited his return.
THE HOSPITALITY OF YAMARAJA’S WIFE
On the return of Yamaraja after three days, Yamaraja’s wife said: "O Lord! The coming of a Brahmin as a guest to the house of householders is just like the coming of Agni Dev (fire god). Hence the good and pious people should try to pacify the Agni in the form of a guest by serving him and offering him food. This Brahmin boy has been starving for the past three days awaiting your return. He shall be pacified only if you serve him.
That person does not get anything who does not offer food to a Brahmin and keeps him starved. Even if one gets anything as a result he does not get happiness from that particular thing. He remains far from the happiness one can beget from good speech. All his previous karmas, actions, such as donations, building of wells, hospices etc gets destroyed. Not only this by disrespecting the guest he also remains bereft of children, animals etc that he should get due to his past deeds. Hence O Dharmaraj! Please welcome your guest and pacify him with your service.
THE CORDIAL WELCOME OF NACHIKETA BY DHARMARAJ
Listening to his wife, Yamaraj immediately approached Nachiketa and welcomed him by washing his feet and performing the ceremonial worship. He said: "O Brahmin! You are respectable and venerable guest. You came here three days back to meet me and have been starving since then. I have really committed a blunder. I prostrate before you. May my dereliction be forgiven and lead to my well being. In lieu of every night you can ask me for three favours, as you desire.
THE FIRST BLESSING: "FATHER’S HAPPINESS"
At Dharmaraja’s behest Nachiketa asked him his first favour to make his father happy. This itself proves the respect and affection of Nachiketa towards his father.
Nachiketa said: "O Lord of Death! May my father’s anger be pacified and when I return back, may he treat me like his son and treat me with love and affection. May he be always happy with me." Yamaraj said: "When your father will see you, after returning from the clutches of death he will be very happy with you. He shall treat you henceforth with love and affection. His anger will vanish and he will forever live in peace and happiness.
THE SECOND BLESSING: "KNOWLEDGE OF REALIZATION"
Nachiketa told Dharmaraj that: "O Lord of Death! I have learnt that there is a lot of happiness in heaven and that place is devoid of fear, senility, hunger, thirst, grief, sorrow etc. You know the Agni Vijnana (method of doing Yagya) by which one can attain heaven. Please teach me the devoted one, the knowledge to realize heaven. This is the second blessing I desire.
Listening to this Yamraj was pleased on the devotion and humility of Nachiketa and bestowed upon him the Agni Vidya which is ethereal. As a cross examination Yamraj asked Nachiketa to repeat all what he had learnt. Nachiketa repeated everything how he had learnt it from Yamraj. Listening to this Yamraj was surprised at the boy’s strange intellect and blessed him that Agni Vidya shall be known by his name. Yamraj presented Nachiketa the method of performing different Yagyas so that he attains god-hood. This was the special gift of Yamaraj to Nachiketa.
THE BENEFITS OF AGNI DEVA
Yamaraj said that this Agni Vidya would be known by Nachiketa and that this knowledge can bestow upon one not only heaven but also salvation. That person who performs the religious sacrifice thrice but conjoining its relation to the three Vedas becomes conversant in all of them. Such a person selflessly performs penance, donation and is eventually delivered from the cycle of life and death. He realizes the evolution of the world creator Brahma, by this Agni and is embellished by infinite powers.
THE THIRD BLESSING ‘KNOWLEDGE OF THE SELF’
Nachiketa asked Yamraj for the third and final blessing of the knowledge of the self which is the means to liberation. He said: "O Lord of Death! There is a difference of opinion with the concept of soul. You are the self realized one. Please advise me about that divine element of the self that helps me surmount the cycle of life and death."
YAMRAJ’S EXPLANATION THAT THE ELEMENT OF SOUL IS UNINTELLIGIBLE
Seeing the curiosity of the young lad and divine understanding, Yamraj was very pleased. But he was aware that the element of soul could be explained only to the appropriate person so he decided to test Nachiketa. He told Nachiketa that the ‘soul’ is difficult to understand. He said:" O Nachiketa! Even the gods had expressed their doubts with relation to the divine cosmic element ‘soul’ and they failed to understand it because it is a very complex and subtle subject. It is not easily intelligible and comprehensible. So you ask me for another blessing."
But Nachiketa was adamant, he replied: "When such a subject is difficult and sublime and I will not find a person who knows the same, how can I ask for another blessing in lieu of this one. Please bless me with the knowledge of the same.
THE ALLUREMENTS SHOWN BY YAMRAJ TO NACHIKETA
When Nachiketa was adamant about knowing the knowledge of the soul Yamraj decided to allure and entice him differently.
ALLUREMENTS OF MATERIAL HAPPINESS
Yamraj said: "O Nachiketa! What will you do knowing the soul. In lieu of this ask for progeny, wife who will be blessed with a very long life, cows, elephants, gold, the earth as the empire and a long life. If in comparison of the element of soul you consider all these material pleasures significant then ask for them." Despite all these allurements Nachiketa was adamant. He refused to give in.
ALLURMENTS OF HEAVENLY PLEASURES
Yamraj said: "O Nachiketa! One cannot attain heavenly pleasures on earth. You can ask for all of them. You can desire for the beautiful damsels of the heaven and divine vehicles that even tempt noble sages and saints. Ask for these pleasures in lieu and stop asking for divine knowledge.
NACHIKETA’S DETACHMENT
Nachiketa said: "O Yamraj! All the pleasures which you tempted me for are momentary and ephemeral. These pleasures ruin the senses and the sense of duty instead of blessing us.
A long life is negligible before infinite time. Even cows and elephants are of no use to me. So I don’t want any of these things. Even wealth cannot satisfy a human being. Seeking your blessings satisfies me. Destiny will bestow upon me the necessary wealth and life is dependent on you. If you are pleased with me, I need not fear death at all. Hence please bless me with the knowledge of the human self and soul.
SECOND CHAPTER
When Yamraj was assured that Nachiketa was the appropriate person to whom, knowledge of the Supreme soul could be given, he began by telling Nachiketa the glory of Brahma Vidya.
The Vedas speak of the two ways to get happiness

1. SHREYA: The method to transcend all miseries and attain the supreme spirit.
2. PREYA: The method to attain material pleasures i.e. wealth, wife, progeny etc.

Both these pleasures are antipodes of each other and attract humans towards them. Most people get happiness through material pleasures and are attracted by the Preya. But there are some fortunate people who realize the mortality of this world and the transition of material pleasures. Such people are attracted towards Shreya.
Such people are blessed with divinity and in all ways. People who are attached to worldly pleasures do not understand the real essence of the supreme spirit. He is deluded and assumes the material pleasure to be the highest form of pleasure. He is bereft of all sublime happiness and pleasure.
PRAISES OF NACHIKETA’S DETACHMENT
Yamraj says: "O Nachiketa! I have realized that you are detached and are intelligent and sagacious. You have not accepted the material bondage. You are the right person to understand and realize the divine cosmic spirit."
THE INEVITABILITY OF DETACHMENT FOR SELF-REALIZATION
The characteristics and the benefits of Vidya and Avidya are in fact contradictory. Those people who merely seek material pleasures cannot think of spiritual growth and he who seeks self realization does not even look at material pleasures.
"O Nachiketa! You are desirous of Vidya as the greatest of material desires cannot entice you."
Those people cannot understand the divine truth who are self-conceited, does not show respect towards scholars. On the contrary criticize and hate them, engage in material happiness and pleasures and waste their time in ephemeral enjoyments.
That person who does not realize the significance of human life is attached towards wealth and pleasure and acts as he wishes. He just cannot strive for higher ideals, as he cannot repose his faith in things he cannot see. Such a person undergoes incessant transmigration and his state is despicable and repugnable.
DEARTH OF THE REALIZED ONES
The knowledge of realization is inaccessible. People seldom even discuss about all this. Either we listen to it as it is sublime or we neglect it, as we are not that intelligent enough to understand.
Those people who understand the real meaning and fathom the real depth are few in numbers. Such people are the ones who take sermons from their Guru, contemplate and practice meditation and consequently experience the beauty of the Supreme soul.
But such people are difficult to find due to the inherent dearth.
INACCESSIBILITY OF SELF-REALIZATION
The soul is very minute and intangible. It is so very deep and profound that it becomes impossible to fathom. It is very difficult to impregnate into it. Those people who have not realized engage in discussions and debates and conclude finally that the soul is not intelligent.
Yamraj said: "O Nachiketa! I am pleased to see your chaste mind and your allegiance. Such devotion towards knowledge cannot be obtained by logic. We realize some of the things through the sermons of the realized ones."
"O Nachiketa! I pray to God so that I always get curious listeners like you."
THE PRAISES OF THE SELFLESSNESS EXHIBITED
Yamraj says: "O Nachiketa! It is true that all material pleasures are transitory. We cannot attain immortality by the aid of ephemeral things. Realizing this, I have attained the supreme knowledge by performing yagyas selflessly.
O Nachiketa! You are intelligent and selfless. I have kept before you the entire heaven which is embellished with all pleasures which would be attained by Yagya and allied good deeds but you, very patiently renounced all that. This is something extraordinary. You are thus the right person who will be able to realize divinity.
THE GLORY OF THE SUPREME GOD
The divine element is present in the entire universe which is like a dense forest. Although that divine element stays with us, we cannot see him as he has covered himself in Yoga maya (delusion). His vision experience is difficult. He who incessantly meditates on the divine cosmic element and has a pure and chaste mind, heart can experience his beauty; such a person is devoid of happiness and pain.
We should hence engage in listening to the glory of the Lord as orated by the noble souls and should thereafter contemplate on it. He should practice mind control and should dwell in solitude.
Such a person attains God, the embodiment of happiness. O Nachiketa! The path leading to god-hood is open for you.
THE OATH TO DESCRIBE THE DIVINE COSMIC ELEMENT
Yamraj decided that he should now according to the promise given, tell Nachiketa the essence of the divine cosmic element. He started saying: "That Supreme God is worth to be attained by all worshippers and means. His name is ‘AUMKAR’. Although, he is nameless, he has infinite epithets. Seeking the refuge of these countless names who realize this secret and worships him with indomitable faith and love undoubtedly attains the Supreme God.
THE FORM OF SOUL
The soul is devoid of beginning and end. It is infinite and is devoid of cause and effect. Thus it is devoid of life and death. It is one and flawless. The body ceases to exist but the soul is indestructible.
THE FORM OF SUPREME GOD
The supreme God is smaller than the atom and is all pervasive. The devotee realizes the glory and experiences the beauty. Seldom do we come across a person who as a result of God’s divine blessings is devoid of sorrow and desires.
The energy of the supreme God is simply unimaginable and undecipherable. He is embellished with contradictory merits. He engages in the good and bad divine play simultaneously. Hence he is all pervasive and is omnipresent. He is seated in each and every form and creature. We can realize him only as a result of his divine blessings.
THE APPROPRIATE PEOPLE FOR REALIZATION OF GOD
The person who realizes god is mentally balanced, rational, devoid of self-conceit and free from happiness and sorrow.
We cannot realize God by merely listening to the divine play by engaging in the study of the scriptures or by engaging in acrimonious debates. Those people are the blessed ones who await God’s blessings and do not have faith on their own efforts. These people are liberated from delusion and they are the ones who in reality experience the beauty of god.
PEOPLE UNFIT FOR REALIZATION
Those people are considered unfit for realization who do not renounce despicable acts, incessantly engage in material pleasures, remain in vagrancy due to lack of faith and whose minds and senses are not within control.
Even though such people engage in self analysis, they do not respect God’s infinite blessings and are always bereft of God’s divine grace.
That supreme god is the time of time. He is the ultimate refuge of each and every creature. How can he be known by the mind intellect and the senses? Only he can realize him who has God's divine grace.

THIRD VALLI (CHAPTER)
THE RELATION BETWEEN THE SUPREME SOUL AND UNREDEEMED SOUL

The supreme cosmic soul is seated in the heart of the unredeemed soul or jeeva. Both of them together partake truth. The jeevatma and the supreme soul are different like shadow and the sun. The unredeemed soul is ignorant or knows less while the supreme soul is omniscient. The little knowledge possessed by the Jiva also belongs to the supreme soul. Hence a human should not have ego on one's capabilities and aptitudes.
THE NOBLEST METHOD TO ATTAIN GOD- 'PRAYER'
The Yamaraj prays to the supreme God and says: "O Lord! Give us that assiduity by which we can selflessly perform good deeds such as Yagya so that we can make you happy and realize the ultimate truth and experience your beauty. The best way hence to realize the supreme God is nothing but prayer.
THE METAPHOR OF THE CHARIOT AND CHARIOTEER
O Nachiketa! The Jeeva is the master of the chariot. This body itself is the chariot. The intellect is the charioteer, the mind is the reins, the senses are the horses and the material pleasures are the paths on which the senses run.
The desires and the person suffering is the human who is embellished by a body, a mind, the senses etc.
Humans should try to attain the supreme God on the basis of the mind and the senses. But unfortunately, due to negligence, the human being became careless and the intellect was bereft of the divine inclination. The reins were not in control of the mind and the mind delegated its duty to the wicked senses.
As a result, the senses took control of the human mind and body. The human thus became dependent and eventually indulged in ephemeral, material pleasures. He got caught in the vicious cycle of birth and death. He continued to take birth in inferior yonis such as dogs and pigs.
But a cautious and sagacious person makes the mind calm and stable and orients the mind towards spiritual thoughts, frees himself from desire and hatred and surrenders himself at the feet of the supreme Lord by being selfless, he attains the highest state of bliss and divinity from where he never returns.
THE SCIENTIFIC ANALYSIS OF THE SENSES
Orienting oneself towards God means disinclining the senses from the wrong path of enjoyment. The material pleasures are stronger than the senses that is why the senses should be kept away from material pleasures. The mind is stronger than the material allurements.
If the mind remains detached, the senses and the material allurements are thoroughly conquered. Hence one should cleanse the mind away from desire and hatred and by controlling the impulses of the fickle mind. This can be done by the concerted efforts of the intellect. But superior to the intellect is the soul. All have to knowingly or unknowingly agree to the decree passed by the soul. One should keep a watch on the intellect by one's latent divine energy.
The delusion (Maya) embellished by three qualities is stronger than the 'Jeeva' due to which the Jeeva cannot realize God. Strong in the sense that the jeeva cannot curtail the delusion with his individual efforts. By being blessed by God only he can transcend the delusion. But there is nothing superior to the supreme God. The jeeva's well being lies in surrendering himself at the feet of the Lord.
That supreme God is omnipresent and dwells in the heart of each and everyone. But he is hiding behind the vast curtain of Maya (delusion). They who seek refuge and tune their intellect towards him, are endowed with divine powers by which they attain the supreme God.
CAUTION ON THE PATH OF SPIRITUALITY
The intellectual human should curb the impulses of the senses and should orient the senses towards the mind. He should instate the mind in the intellect and the intellect into the pure form of the unredeemed soul.
Doing so, such a state is attained that one does not perceive anything other than the divine soul. After this one should orient oneself in the supreme cosmic spirit.
The Shrutis say- O Humans! You all are in deep slumber of ignorance. You have finally attained this precious human body. Do not engage in negligence and in wastage of time in futile ephemeral things. On the contrary, seek the blessings of noble souls and tread on the path advised by them so that you realize the supreme divine soul. This element is difficult to understand and follow. The only way to realize this divine soul is to tread on the path bequeathed to us by our great noble people.
THE BENEFITS OF THE REALIZATION OF SUPREME GOD
As the supreme God is beyond palpability and tangibility, he is not intelligent. Our lay senses, mind and intellect cannot imagine reaching out to the divine element.
By realization of the divine cosmic element one transcends death and transmigration.
SECOND CHAPTER
FIRST VALLI
THE SENSES CANNOT GAUGE OR FATHOM THE SUPREME GOD
The supreme cosmic soul resides in all the human beings and creatures but is not perceivable by anything and to any one. The things like speech are gross and are esoteric. The senses can only experience those esoteric things that are gross and palpable. But these senses can be oriented towards pure things with which one can lead a healthy life and tread towards the supreme God. That is why God has made the opening of the senses towards external ambience. As humans are ignorant and not judicious they fall prey to the material evils. Seldom does a sublime soul realize the Divine soul by the aid of self- study, company of noble souls and by the grace of supreme God.
With the aim of realizing Brahma he suppresses the senses externally itself and orients them in spiritual thoughts. As a result he experiences the beauty of the Supreme God.
THE AID OF HUMAN LIFE
The human birth is nobler and superior to all other forms of birth. The ultimate objective cannot be at any cost 'hedonism'. That person loses the golden opportunity of emancipation if he indulges in pleasure seeking only. He is plagued by death and transmigration.
Those people who orient themselves towards the supreme soul and suppress all the impulses of the mind and senses attain immortality. Immortality can be attained with that aid of this body itself. Just as we realize the material world with our inner energy we can realize simultaneously the transition of this world also. We realize that all these things are subject to change but amongst all these things, the supreme soul is constant, unchanging, immutable and eternal
It is by his inspiration that we see all the incidents occurring in our daily life again in our dreams and in the para-conscious state. By realizing the supreme soul the human transcends all miseries.
The ruler of the past, present and future supreme spirit, when resides in the human being that person does not criticize any one does not hate any one as he sees that divine soul in one and all.
SUPREME GOD: THE CAUSE OF THE UNIVERSE
All the things from Brahma to the creature take birth from that Divine Cosmic spirit. Everything is merely an expression of that spirit. But he is one and only one though he has taken different forms. Though he dwells in the heart of one and all he is one and only one.
That intangible energy is not different from Supreme God. Just as Agni resides in the wood and on friction assumes its original form similarly that Supreme God is pleased with prayer and praises.
The Sun resides in that Supreme God. No god can understand the glory of that supreme God. But that God is all pervasive. The difference in form seen is the perception of the ignorant and such people are subjected to life and death.
O Nachiketa! Realize that all tangible and intangible, palpable and unpalpabale, esoteric and exoteric, is nothing but supreme God. By contemplating in this manner the soul develops relation with the supreme soul.
SECOND VALLI
THE METAPHOR OF BODY AS A CITY
This human body has nine doors that is, two eyes, two ears, two nostrils, one mouth, one anus and one penis.
This body is like the city of the invincible, indestructible and pure supreme God. This human body is the capital on which the supreme God presides like a king. The person who realizes the body to be the abode of divinity and propitiates God by name recitation and bhajans etc. is freed from sorrow and pain and eventually is liberated from life and death.
THE OMNIPOTENT SUPREME GOD
The God named Vasus also resides in that place where the supreme God resides. They are the ones who come to the homes of householders as guests. They are like the brilliant Agni in the sacrificial altar and are the ones who give sacrifice.
They are present in form of all human beings, all the deceased ancestors and superior gods. They reside in the sky and the truth. They are present in the fish, conch, Sukti (good statements), in different yagyas and their fruits, in mountains and rivers.
In all ways they are superior, great and are the embodiments of truth. The activity initiated in the inanimate things, prana, apana is the grace of the supreme God itself.
All the gods of the senses perform cautiously all their respective duties to please the supreme God.
When the human being dies, the soul is transmigrated while the mind, senses and intellect desert the body. Only the supreme God resides in the body, he is never eliminated. That itself is Brahma.
THE ULTIMATE STATE ATTAINABLE BY THE UNREDEEMED SOUL
Yamraj said: "O Nachiketa! You asked where does the Jeeva go after death. I shall now tell you the fact.
The jiva assumes another body after death, according to one's good and bad actions.
If he has performed good actions he begets a human body again. But if his actions were bad, he has to take birth in lower and inferior yonis such as dogs, birds etc. Those who perform a lot of bad Karma have to eventually assume forms of trees, plants, mountains, creepers etc.
THE FORM OF SUPREME GOD
The God creates different Karmas and their fruits. Even at the time of final annihilation, that supreme God is awake and monitors anything. He is the embodiment of truth.
No one can transgress the rules created and established by him. He is omniscient, omnipresent and omnipotent. No one can ever transcend his glory.
Just like fire is pervasive in this entire universe, but attains the form of the thing it burns, similarly the omnipotent supreme God is one and only one. But he assumes form in different creatures. He is just like air which assumes form and energy according to the things that contain it. It is dependent upon the Sun in whose light and energy people perceive things differently and do different types of Karmas.
God is beyond pain, sorrow, grief, happiness and all titles. He is autonomous and voluntary.
Great scholars see him within themselves. By this they are bestowed with bliss and divine happiness. Even the Sun's radiance seems negligible before the divine halo of God. All things are enkindled and enlightened by the fragment of that divine brilliance.
THIRD VALLI
SUPREME GOD - THE ROOT OF THE TREE IN THE FORM OF UNIVERSE
This entire world resembles a pipal tree. The supreme God is the most superior amongst all. The main branch is Brahma and the sub-branches are the gods, the ancestors, humans, animals etc. This pipal tree has been in existence from the time immemorial. The cause of this tree is Brahma and that itself is immortality. The entire world seeks refuge in him.
Although that supreme God is the ocean of compassion, he is also the greatest form of terror. All gods accordingly try to appease that Brahma. The realized one is delivered from this cycle of life and death. This itself is the ultimate goal of human life. By attaining the human body, he can experience the beauty of God through penance. By undergoing transmigration i.e. vale of sufferings, the jeeva assumes different forms and is bereft of the divine cosmic spirit and eternal peace.
THEORETICAL UNDERSTANDING
The person who experiences the beauty of God sees the essence of God in heaven, the abode of the deceased ancestors, Gandharva loka and everywhere else. In the Brahma loka one can very distinctly see the difference between the jeeva (unredeemed soul) and the Supreme God as sunlight and shade.
An intelligent person realizes the ultimate truth in all three states and says that 'I am not the body, the mind, the intellect and senses.' And that all of them are finally one element. By reflecting in the manner he is freed from the shackles of sorrow and grief.
The mind is greater than the senses, the intellect is greater than the mind and the unredeemed soul is greater than the intellect. Nature is even greater than the unredeemed soul. The supreme God is greater than Nature or Prakriti and is all pervasive. In this way the person who practices spirituality engages in similar contemplation.
The divine form of Supreme God cannot be experienced by the senses (Jnana). The person who contemplates and meditates upon the Supreme God with indomitable faith and pure love experiences the beauty of God. God comes and resides in the heart of such a person. He gets a vision of the supreme Lord. As a result he attains divinity and godhood.
CONTEMPLATION OF GOD BY YOGA
When all the senses become stable and calm due to practice of yoga, one does not see anything other than God and divinity. In this state the impulses of the mind tend to cease and this is itself the most divine state. The process of making the mind, senses and intellect stable and calm is Yoga. Such a person who practices Yoga is devoid of any dereliction and negligence. But this Yoga is something that rises and sets. Hence it is in the best interest of those who are desirous of attaining God to assiduously practice Yoga incessantly.
Although the experience of divinity is beyond the flight of senses, the experience of god-hood can be had by those who seek divinity with perseverance. Hence we should yearn to achieve god-hood with firm conviction and diligence.
THE SIGNIFICANCE OF SELFISHNESS
The human mind is full of material and celestial desires. Due to these desires he cannot aspire to attain god-hood. The material desires are a big impediment to attain god-hood.
When all desires cease to exist, the person is freed from all the shackles of life and death, he merges into that repository of divinity and salvation i.e. God.
With the subduing of all senses, all ignorance and suspicion is destroyed. He becomes confident that he shall definitely attain God. In this human body itself he experiences God and attains God-hood.
THE ULTIMATE STATE OF THE JEEVATMA
There are hundred and one prime nerves in the heart which are spread throughout the body. One of them is Sushmna Nadi (nerve) which extends from the heart to the head. Those virtuous people who are desirous of attaining God, come out of their body through this nerve and eventually attains immortality and god-hood. Other people come out of their body through other nerves and take birth in different yonis according to their actions, desires and deeds.
Conclusion: This is the spiritual discourse given by Yamraj, listening to this discourse Nachiketa imbibed all the things said and got liberated. He was devoid of all flaws, demerits and finally experienced the beauty of God.
The person who practices spirituality like Nachiketa and has indomitable faith and devotion will attain god-hood and shall be freed from the nebulous and diabolic cycle of life and death.

PRASHNOPANISHADA

Introduction: This Upanishad is an integral part of Pippaladashakiya Brahmana of the Atharvaveda. In this Upanishad, Pippalada Rishi has answered 6 questions of 6 sages one after another. That is why this Upanishad is referred as Prashnopanishada.

PEACE INVOCATION
AUM BHADRAM KARNEBHIHI SHRUNUYAM DEVA BHADRAM
PASHYEAKSHA JATRAHA|
STHIRAIRANGAISTUSHTUVANSANSTA
NUBHIHI VYASHEM DEVHITAM YADAYUHU|
SWASTI NA INDRO VRIDDHASHRAVAAHA SWASTI NA PUSHAA VISHWA VEDAAHA|
SWASTI NASTARKSHYO ARISHTANEMIHI SWASTI NO BRIHASPATIRDA DHAATU||
AUM SHANTI ! SHANTI !! SHANTI !!!

O Gods! May we worship the Lord and listen to auspicious words, see all that is only auspicious, praise thy Lord with a strong body and utilize this life to perform all deeds which are good and sublime and which are bestowed upon us by God.
May Indra, whose glory and greatness is known by all and everywhere, nurture and nourish us. May Pusha, who knows everything about the world, do good to us and nourish us. May Garuda, who is equal in strength to the wheel and is the destroyer of all enemies, nourish us. May the Lord of intellect Brihaspati do good to us and pave the way towards welfare. May all our Adhibhautik, Adhidaivik and Adhyatamik worries cease to exist.
THE FIRST QUESTION
BACKGROUND: In the beginning of the Upanishad, Bharadwaj's son Sukesha, Shivkumar, Satyakam and Suryayani, of Garga Gotra, Aashwalayan of Kosal desha, Bhargav of Vidharbha and Katya's grandson Kabandhi, these 6 people were conversant with the Vedas and were realized souls. Once all these 6 sages got out with a desire to realize the Divine Cosmic soul. They had heard that Pippalad Rishi knew about the supreme soul and truth. So out of curiosity these 6 sages approached Maharshi Pippalada.
Seeing these 6 sages and realizing the intention behind their arrival, Maharshi Pippalada said- You all are sages. You have all practiced celibacy and have understood the Vedas in depth. That is why, you all once again practice celibacy with total devotion and start practicing penance again. After this, if I know the answer to your questions I shall definitely give it to you. Listening to this, all these 6 sages decided to practice penance, staying in the ashram. After the period of their celibacy and penance was over, they approached Maharshi Pippalad and expressed their curiosity.
Katya's grandson Kabandhi asked the first question with devotion: "Where do all the creatures take birth from?"
O Lord! Who is he, from whom all these inanimate things and creatures have taken birth and who is the ultimate and eternal reason behind their existence.
Solution- Maharshi Pippalad said- O Katyayana, the Lord is the master of all the creatures. He is the one who created all subjects at the time of creating universe and nature. With a firm resolution of doing this, he practiced penance. As a result of the penance, 'Rayi' and 'Prana' came into existence. The main objective behind creating these 2 elements was to cause their fusion and create the nature and pave the way for all creations.
The characteristic of Rayi and Prana: The Rayi and the Prana united to create this universe. This Sun is actually 'prana' which possesses the energy that can infuse life into one and all. Similarly the Moon is 'Rayi' because it contains such atoms and molecules that nourish all the material and concrete things.
When the Sun rises in the east after a dark night, it beholds in itself the life of all lives on earth. The Sun bestows life and energy to everything, wherever its light reaches. So the Sun is the 'prana' or life of all the lives on earth. The fire (Vaishvanar) that is inside the human body and which facilitates digestion of food, is a fraction of that energy. Hence, this radiant Sun is at the centre of all forms. All creatures evolve from the Sun (Savita) and the Sun helps us to accomplish all our activities as we desire. The Sun accomplishes all the duties such as giving light, giving life to one and all, change in seasons etc.
PENANCE BY THE AID OF 'RAYI': Throwing light on the worship of God and its benefits, Maharshi Pippalada said: " O Katyayana! The twelve months of a year itself are like God, the Lord of the universe. There are 2 dimensions- North and South. The North dimension is the 'prana' which is omniscient form of God and the South dimension 'Rayi' is the external material form.
In this world, those people who desire children, desire heaven and are involved in sensual pleasures, perform religious sacrifices and worship God. With the intention of enjoying worldly and transcendental happiness, they perform all their duties according to the scriptures. This is the veneration of the South dimension of God who is the embodiment of all the twelve months together. By doing this one attains bliss and those worshippers who are desirous come back to earth. This path is known as 'Pitra yaana'.
WORSHIP OF PRANA: Unlike the desirous worshippers, the worshippers who yearn for welfare of one and all, detach themselves from the allurements of worldly and celestial pleasures and devotedly practice celibacy and lead a life of renunciation. They practice spirituality and worship the omniscient Lord selflessly.
This is the worship of North dimension of the Lord who is the embodiment of the twelve months together. In this way all attain 'Suryaloka'. They are liberated from this world and never return to earth again.
THE SPIRITUAL FORM OF THE SUN
The visible embodiment of the Supreme Lord is Lord Surya Narayan. Many philosophers say about Lord Surya Narayan that it has 5 legs that is by fusing Shishir and Hemant there are 5 seasons. There are 5 feet (Panch charan) of this and scholars also say that the twelve months also represent twelve figures. They are all the more nobler and higher than heaven. Even the heaven is illuminated by the light of the Sun. The water or rain that showers on earth is created from here itself. As the Sun gives water i.e. life to all, it is like a father to one and all. Other scholars have said that in this milky way, which is illuminated by the Sun, which comprises of 7 colours and 6 seasons, the only thing worth veneration is the omniscient Lord. The solar system which is visible to the naked eye is infact, the body of that supreme truth. This itself shows his greatness.
THE WORSHIP OF GOD WITH KARMA OR ACTIONS
Every month is the embodiment of that Lord. In them, the fifteen days of the Krishna Paksha (waning moon) is God's right side, which should be understood as Rayi (cause of all material things). This is the form of the almighty God. The fifteen days of the Shukla Paksha (waxing moon) is the North dimension of the Lord. This itself is the Prana which infuses life into one and all and is the omniscient form of the Lord. Those who desire welfare of all and detach themselves from all the worldly things and perform all the auspicious deeds in the Shukla Paksha (waxing moon) and surrender all their deeds performed at the feet of the Lord 'prana swarupa'. They do not desire anything out of it unlike the people who indulge in sensual pleasures and perform all their deeds during the Krishna Paksha to beget worldly gains. The entire day including night and day together is the complete form of that supreme Lord. The day is the 'prana rupa' (giver of life to all), radiant, pure form and the night is the desirous 'Rayi' form.
Hence those people, who indulge in sensual pleasures during the day and simultaneously tread on the path of realization, never reach their goal and their entire life is a wasteful expenditure. On the contrary, those who desire worldly pleasures, indulge in sensual pleasures at night according to the seasons as written in the scriptures. Such people who strictly observe all the rules are like Brahmacharis (celibates)
Food can be considered a form of Prajapati because it is the nourisher of one and all and gives life. All creatures take birth from it sustain their lives on it.
THE BENEFITS FROM BOTH THE SADHANAS
Those people, who to beget progeny, adhere and follow the Prajapati Vrata, that is, indulge in sensual pleasures, follow all the rules and regulations while performing karma to attain state of bliss or heaven, help in perpetuation. Unlike these people, those who lead austere and pious lives and practice penance, speak the truth, see that divinity residing in one and all can attain Brahmaloka and dwell in bliss eternally.
Those, who are not at all wicked and those who don't even lie in their dreams, stay away from all kinds of misconduct and only those who are devoid of all demerits and flaws attain Brahmaloka (bliss)
SECOND QUESTION
Bhargava Rishi asked Maharshi Pippalada three questions.

1. In all how many gods reside in the human body?
2. How many of them are the embodiments or epitomes of that divine soul?
3. Who is the noblest amongst all of them?

SOLUTION: Maharshi Pippalada answered- "The only support of all the gods is the 'God' who is as infinite as the length of the sky. But Vayu, Agni, Jala and Prithvi, which have taken birth from Him (Mahabhutas) also support the earth. This body comprises of these four elements, that is why it is supported by all the Gods. The fourteen gods that reside in the body mainly are- speech, 5 senses, eyes, nose etc., 5 Jnana Indriyas and the four levels of the mind."
These gods reside in the body and hence they represent the divinity of the supreme soul. If all these gods start fighting with each other and say with pride it is they that have supported the body, they would be no more than the 'queen bee'. Whenever the queen bee flies, all the other bees also fly and whenever she sits, all the other bees sit. This was the same state with gods such as Vaga (speech) etc. Seeing this, the gods which rule eyes, ears and all the senses, the four levels of the mind and the various impulses of the mind believed that amongst them, Prana is the noblest.
Maharshi Pippalada said that other than the bodies of all the creatures the element that is all pervasive, inside out is space. The four elements-air, fire, water and earth are supplementary to the body and the various organs.
The ten senses and the mind illuminate it and make the body active. The thing that is greater to all is 'prana'. It is 'prana' that is the foundation of this body. There is no energy that can support the body.
Inadvertently, one sees in this chapter the praises of the 'prana'.
THE THIRD QUESTION
Aswalayan Muni asked Maharshi Pippalada the third question.

1. Where does the prana take birth from whose greatness you sing so vociferously?
2. How does this prana enter the human body?
3. How does it separate and divide itself and reside in the body?
4. When transcending from one body to another, how does it come out of the first body?
5. How does the prana support the 5 elements of the body?
6. How does the prana support the mind, the senses and spiritual plane?

SOLUTION: Answering the first 2 questions of Ashwalayan, Maharshi Pippalada said-
"The noblest prana has emerged and taken birth from the Divine Cosmic soul. He is the creator and preserver of the prana. The prana and its condition depends on the supreme God's wishes. The answer to the second question is that, the prana enters the body by the resolution taken by the mind. Thus, according to the resolution taken which accrue from the deeds performed, the soul assumes the desired body or form."
Answering the third question, Maharshi Pippalada said that "Like an emperor who appoints different officers in charge and authorities in villages and different parts so that they can do their work independently and delegates duty to them differently, the prana also, similarly along with its different organs Apaana, Vyaana etc. resides at different places in the body to perform different duties assigned to them."
THE PRESENCE & WORK OF PRANA-VYANA AND SAMANA IN THE BODY
The prana itself moves about the mouth, the nose and finally resides in the eyes and ears. The Apaana resides in the rectum and the Upastha. The work of Apaana is excretion of urine, faeces and other undigested matter. The other functions include removal of semen, fluids (menstrual) and the foetus. The Samana resides near the navel. The Samana Vayu sends all the energy created out of food in the stomach to each and every organ approximately. Nourished by this energy the eyes, ears, nose, tongue become strong and energetic to work properly.
THE VYANA: Basically in the heart of a human body, there are hundred nerves each and every branch of the nerves has 2 crore sub nadis (sub nerves) each. Cumulatively in the body, there are 2 crore nerves. The Vyana Vayu passes through all the nerves throughout the body.
THE UDAANA AND ITS FUNCTIONS
Other than these 2 crore nerves, there is another nerve known as 'Sushumna' which begins from the heart and goes right up to the head. It is through this that the 'Udaana Vayu' circulates in the upper part of the body. In the person, who is virtuous and enjoys all the good fruits accrued from good deeds, Udaana Vayu along with the prana and the senses, takes the soul to the state of bliss or heaven. A person who engages in bad deeds takes birth in inferior yonis like dogs, pigs etc. Those people, whose deeds are mixed, are liable to assume the human body which can bear the mixed results.
THE PRANA AND THE SENSES
The Sun itself is everyone's external prana. This main prana takes birth or rises as the Sun and nourishes the external body. It illuminates the spiritual plane of the body by strengthening the eyes and the senses. The energy of Apaana Vayu, that is, in the earth takes care of the human body and nourishes it.
This energy of Apaana Vayu helps in the excretory functions and helps in supporting the external form. The space that is interspersed between the Swarga (heaven) and the earth itself is the external form of the Samana Vayu. It gives relaxation to the external organs and protects the body. It also facilitates the circulation of the Samana Vayu throughout the body. It is because of this that the ears can hear sounds and the senses can perceive.
The Vayu that roams freely in the space is the external form of Vyana. It is this that makes the body active from outside and inside and bestows it with peace and calmness. It also helps in circulation of Vyan in the Vyana nerves which in turn facilitate the functions of the skin (senses).
The heat of the Sun and fire is the external form of Udaana. It saves the body from becoming cold and it also maintains the heat within the body. A body from which the Udaana Vayu dissipates can no longer remain warm. As a result, the heat within the body also dissipates. All the senses of such a body fuse into the mind along with Udaana Vayu and enter into another body.
THE MATERIAL AND SPIRITUAL BENEFITS OF PRANA
The scholars who understand in totality the concept of the prana, take care of their prana at all costs. They do not neglect it and as a result are never devoid of progeny. If the person understands the spiritual truth behind the science of prana and makes his life successful on the basis of it, he instantly enjoys the beauty of God and is liberated from the vicious cycle of life and death. He attains the Supreme Cosmic Divine Soul.
THE FOURTH QUESTION
Garygya Muni asked Maharshi Pippalada the fourth question

1. Which of the gods in the body go to sleep or are inactive while sleeping?
2. Which of them are active during sleep?
3. Which of these gods see and witness the dream in the dream state ?
4. Who, in the real sense, experiences happiness in the state of sleep?
5. Whom do all these gods depend upon?

SOLUTION- Maharshi Pippalada replied- "While sleeping all the gods (all the senses) fuse and are absorbed by the mind which is the noblest God. All the ten senses remain dormant while sleeping."
"When a person is sleeping, all the 5 pranas are awake and are activte. In the dream state, a human being experiences divinity through his mind and senses. In his dreams, he sees all that he had heard and seen in the past. He experiences all that he has undergone in the past by being a part of it as an onlooker. He also sees that which is false and not in existence at all. At that time, there is nothing other than the living being."
Who experiences happiness in sleep? Answering this question, Maharshi replied- "In the state of sleep, the mind comes in control of the Udaana Vayu. The Udaana Vayu reaches the heart and entices it. At that time, the living being ceases to see anything in the dream state and experiences the happiness of sleep."
Answering the last question, Maharshi Pippalada said: " All the elements from earth to the prana take refuge in the divine supreme soul which is itself the soul. The living being, who enjoys sensual pleasures finally comes in the refuge of the divine Cosmic soul. By attaining this, the person experiences real happiness."
THE FIFTH QUESTION
Satyakama asked the fifth question related to the worship of 'Omkar'. He asked- " What does one attain by worshipping and propitiating the 'Omkar'?"
SOLUTION: Maharshi Pippalada replied- "Satyakama! This 'OM' is not separate from the Divine Cosmic soul."
"Those who are attached to heaven and related pleasures and propitiate the 'Omkar' to accomplish and enjoy all the pleasures takes birth on earth."
"Those who are not attached to worldly objects and on the contrary strive selflessly to attain the divine Cosmic soul attain the 'Omkar'. This 'Omkar' or 'Cosmic Soul' is free from flaws, is fearless and noblest."
THE 6TH QUESTION
Sukesha Rishi asked Maharshi Pippalada the 6th question- O Revered One! Tell me what are the elements of a person who is omnipresent and omniscient? Where is he and what is his form?
SOLUTION: Maharshi Pippalada replied: " God's divine form is itself the omnipresent and omniscient form of God.
When a human desires to attain God in his heart, he attains Him in his heart itself. The Divine Cosmic soul embellished this universe with all sixteen qualities and he pervaded this universe along with the living being. That is why he is known as the one embellished with 6teen qualities.
Similar to the concept that God resides in this universe, God also resides in the body and there are 6teen qualities in the body. We have to realize this Cosmic soul with 6teen qualities in the heart.
During the time of final annihilation the sixteen qualities finally merge into the Divine Cosmic Soul. Prana is dependent on the God or Cosmic soul embellished by sixteen qualities. By realizing this, one does not even fear death."
Thus answering the 6 questions, Maharshi Pippalada said that there is nothing greater than God.
Attaining the knowledge of Divine Cosmic soul from Maharshi the 6 sages worshipped him and said: "You are our father. There is no one greater than a Guru who will help one to cross the ocean of material life. We thus prostrate before you with respect and honour."‍

MUNDAKOPANISHADA‍

Introduction: This Upanishad is an integral part of the Shaunak branch of Atharvaveda. Like Kathopanishad, one sees the explanation of the Divine Cosmic Soul in the Mundakopanishad. In this Upanishad, curious Shaunak Rishi went to Angira Rishi to acquire the divine knowledge.
‍

PEACE INVOCATION

AUM BHADRAM KARNEBHIHI SHRUNAYAM DEVA
BHADRAM PASHYEAKSHA JATRAHAA|
STHIRAI RANGAITUSHTUVASANSATNUBHIHI VYASHEEM DEVHITAM YADAYUHU|
SWASTI NO INDRO VRIDDHASHRAVAHA SWASTI NA PUSHAA VISHWA VEEDAAHAA|
SWASTI NASTARKSHYO ARISTANEMIHI SWASTI NO BRIHASPATIRDA DHATU||
AUM SHANTI! SHANTI! SHANTI!

FIRST MUKUNDA-FIRST CHAPTER
TRADITION OF THE PROCESS OF SELF REALIZATION

Lord Brahma was the first one to emerge from the almighty divine Cosmic soul. After this, the Divine soul gave birth to all the other gods, Maharshis, Marichi, Prajapati and finally created all the worlds (lokas) and the rules to protect them. The eldest son of Lord Brahma was Atharva whom Brahma gave the first sermon of the knowledge of divinity. Atharva Rishi passed on that knowledge to Agni, who in turn passed it on to Satyavaha Rishi. It is in this tradition that Bharadwaj Rishi handed on this knowledge to Angira Rishi. After this, the knowledge of divinity was given by Angira Rishi to the humble Shaunak Muni.
QUESTIONS OF SHAUNAK: Shaunak Muni was the headman of the clan. He tried to study the knowledge of divinity and he came to Angira Rishi and asked with faith and devotion- "O Revered One! What is that divine element by which one knows everything which is animate and inanimate? How can one realize the divine element?"
SERMONS BY ANGIRA RISHI: Angira Rishi replied: “ Shaunak! To realize divinity humans need to know two types of knowledge that is 'Paraa' and 'Aparaa'. That is 'Aparaa Vidya' which speaks about the pleasures of the material world and heaven and the ways to attain them. Rigveda, Yaurveda, Samaveda and Atharvaveda and the six Angas of Veda- shiksha, kalpa, vyakrana, nirukta, jyotish and chhanda come under Aparaa Vidya.
That is called 'Paraa Vidya' where there is knowledge of the impeccable infinite, all pervasive divine Cosmic soul. The Vedas do comprise of the descriptions of the aforesaid things. Leaving that portion of the Vedas and the Vedangas, they all come under 'Aparaa Vidya'.
DESCRIPTION OF FORMLESS DIVINE SOUL: We cannot understand God with the aid of the Jnana Indriyas (hands, legs, mouth). ‘He’ is devoid of all titles, castes, communities, creed and colour etc. He is in fact totally devoid of a form. He does not possess the senses or the mind etc. at all. That divine Cosmic soul is minute, comprehensive, situated within the recesses of the heart and is indestructible. He is the cause behind all the creatures. The scholars see him omnipresent and all-pervasive.
THE PROCESS OF THE EVOLUTION OF THE UNIVERSE
All the animate and inanimate things of this world take birth from that divine Cosmic soul. It is the main and auxiliary cause for the creation of this universe. Just as a spider which creates a web out of the material that is predominantly there in its stomach and at the end gulps it down. Similarly, the Divine Soul creates a plethora of all the animate and inanimate things and at the time of final dissolution, it is absorbed by the divine soul.
Just like the seeds of medicines and food, grass, trees, creepers are predominantly present in the earth and they grow in favourable situations and climatic conditions. Earth has no sort of bias towards any of these things. Similarly according to the seeds of actions, God creates humans in different births.
During the evolution of the universe, the Divine soul takes a resolution for creation of this universe and by assuming the form of Brahma, he creates the prana, the mind, space (elements), creatures, their habitat, their actions, their good and bad fruits and similarly the entire universe.
This divine soul is omniscient and it is by his resolution that the universe is created by itself and all the creatures, their forms and food took birth automatically. By realizing the divine soul one can realize everything.
SECOND CHAPTER
THE CHARACTERISTICS OF APARAA VIDYA AND ITS BENEFITS
For the people, who desire material happiness and progress, great sages made some changes in the methods of performing yagyas and in the recitation of Vedic mantras. Hence those people desirous of material prosperity should apprise themselves of the scriptural knowledge and follow it assiduously. This is the noblest path to divinity for the human body. It is not appropriate for humans to behave like animals and engage in sensual pleasures, ignorance, sleep and lethargy.
An authorized person should offer oblation to the fire enkindled in the Yagya (sacrificial altar). We, along with the Agnihotra should perform the Yagya like Darsha, Paunamaasa, Chaturmaasya. He should also perform the 'Balivaishwa Devakarma'. Doing so, he begets all the material pleasures in Brahmaloka.
The tongue of the god Agni, is embellished with the seven types of flames. The person who offers oblation to the fire during the yagya reaches heaven via the rays of the Sun. A person who performs these eighteen types of Yagyas properly, undoubtedly attains heaven. But it should always be remembered that if one is desirous of heaven and if there are some shortcomings in the performance of the yagya, the result is not heaven. Even the heaven is not the ultimate form of happiness or bliss. Only fools praise the greatness of heaven and have to continually undergo the vicious cycle of life and death.
THE RESULTS OF AVIDYA
People, who are desirous and want to attain heaven, reside in Avidya but consider themselves to be intelligent. Such people undergo wale of sufferings. If a blind guides a blind then both of them end up nowhere and roam aimlessly. Such fools, who are desirous, roam aimlessly and do not attain the bliss state of divinity. They consider material happiness to be the noblest and do not even attempt to attain divinity selflessly.
THE RESULT OF VIDYA
Unlike the desirous and materially-oriented people, those who tread on the path of righteousness selflessly are the intelligent people. Although they might be householders or the one who go to the forest to practice penance, these people with total restraint control their senses and strive to experience the beauty of the Divine Cosmic soul.
A person who wants to attain this state of divinity shall need to refrain from material life. He should go to a Guru along with faith, devotion and an earnest desire to know more about divinity. In this way, he should take sermons from the principled teacher.
THE DUTY OF THE KNOWLEDGEABLE: Seeing a curious and devoted disciple, who is in search of divinity, the Guru should explain to him the ultimate knowledge through narration and analysis so that the disciple could understand the eternal knowledge of the Divine Cosmic soul which is indestructible.
SECOND MUNDAKA- FIRST CHAPTER
THE SERMON OF VIDYA BY THE GURU
Maharshi Angira says- "O Shaunak! I told you about the form of the Divine Cosmic soul in the previous Mundaka which is the truth in total. During the time of creation of the universe, one got many types of things, matter which were tangible, palpable just like the enkindled fire from which we get thousands of cinders which are a part of fire itself.
That divine soul is undoubtedly formless, devoid of flaws, is pure and chaste and is all pervasive. He does not possess prana or senses. Despite being devoid of all this, he can do anything he pleases. During the time of evolution, the prana, the mind, all the senses, the space, air, water etc. all the elements simultaneously came into existence.
THE GOD POSSESSING FORM: The world is the gigantic form or expression of that intangible divine soul. In this gigantic form, the head of the divine soul is Dyuloka, the Moon and the Sun both are eyes, all the directions are his ears, the prosody and 'richas' of the Vedas are his speech, the air is prana, the animate and inanimate world is his heart and the earth is his feet. But the divine Cosmic soul is present as the soul in every creature.
THE EVOLUTION OF THIS UNIVERSE
The fire element first took birth from that divine Cosmic soul. This Agni is enkindled continually in the form of the Sun. Agni gave birth to the Moon and the Moon in turn gave birth to the clouds. Due to rain, different types of herbs and medicines were created. When humans partake medicines, semen is created and as a result progeny is created. In this way this multifarious world or nature was created, the animate as well as the inanimate.
All the four Vedas, Yagyas (religious sacrifices), years, time, all took birth from that divine Cosmic soul. Different types of gods such as Vasus, Rudras took birth from the Cosmic spirit. It is out of these that different human beings, animals, birds and all the other creatures took birth.
The life giving ‘prana’, 'apara' and the food for all the creatures and animals etc. also has taken birth from the divine Cosmic soul. Similarly penance, faith, devotion, truth, celibacy, methods to perform Yayga also took birth from the one and only Cosmic spirit. The cause for everything in this world is that divine Cosmic spirit.
O Shaunak! Only he, who realizes God, can break the wall of ignorance and delusion. He is the person who can liberate himself from all suspicion, delusion and attain union with the divine Cosmic spirit.
SECOND CHAPTER
THE CHARACTERISTICS OR FORM OF GOD
This all pervasive God is hidden in the recesses of the heart of every creature. All creatures and their like reside in that supreme God. He is the one and only worth supplicating and understanding. He is the most noble one and is not decipherable or intelligent for the mere intellectual.
He is very minute and he is only 'Akshar Brahma' (indestructible Brahma). He is the one who gives life to one and all.
THE METAPHOR OF THE BOW AND THE ARROW
To realize the supreme God, the metaphor of bow and arrow has been presented. On the weapon known as ‘Pranav’, which is described in the Upanishads, hold an arrow sharpened by propitiation and penance. After this with total faith and devotion, pull the string of the bow and by aiming perfectly at the supreme God, one should shoot the arrow. Hence one should practice reciting ‘AUM’ for maximum duration with total concentration, faith and devotion. Doing so, the vibrations emanating from the pranav mantra definitely reach the supreme God. This is the best way to reach God.
The 'pranav' which is synonymous to the supreme god is itself the bow, the living being itself is the arrow and the Divine Cosmic spirit is the aim. Only he, who practices this assiduously, gets and attains divinity.
THE FORM OF GOD: Everything stretching from the heaven to the hearts and minds of all creatures comprises of the divine Cosmic spirit. It simultaneously includes all the senses, the mind, the intellect and everything intangible. Hence try to realize God by the aforesaid method. This is the bridge that shall lead to immortality. Due to that, the divine Cosmic spirit regulates each and every action of each and every creature of this universe that is referred to as 'Manomaya'. Intelligent people realize the divine spirit through special study and contemplations.
THE BENEFITS OF REALIZING DIVINITY: When people realize the divine Cosmic soul as a concept of cause and effect, all the impediments towards the realization cease automatically and all the skepticism go. Similarly all the things, which we label as auspicious or inauspicious tend not to exist and finally, the living being is emancipated from this world and attains divinity.
THIRD MUNDAKA- FIRST CHAPTER
THE POSITION OF THE LIVING BEING AND Cosmic SPIRIT
This human body is like a tree. The living being and the Cosmic spirit are two birds (friends) that stay among the branches of this tree. Amongst these two, one bird- the living being enjoys the fruits he begets out of his actions which are either good or bad. The other bird- divine spirit does not attach himself to any of the actions or the fruits of the actions; he merely becomes the onlooker.
In this way, human being is attached with the fruits of Karma and hence experiences continual form of incompleteness. Whenever he realizes the divine knowledge of himself, the universe with the help of the selfless God, he automatically becomes devoid of sorrow and pain.
REALIZATION OF SUPREME GOD
When a human being realizes the divine Cosmic spirit, he destroys all the good deeds and all the sins together and becomes pure and chaste. He attains a state of balance and equipoise. He experiences the divinity of God in each and every creature but never talks big of himself as he knows that the divinity he possesses is merely a fraction of the expression of that divine Cosmic soul.
He follows the orders of that divine Cosmic spirit and performs all his Karmas according to the Varnashrams. He plays and enjoys the beauty of divinity within himself. Such a knowledgeable devotee is really noble and great.
MEANS TO ATTAIN REALIZATION
Divine Cosmic spirit is the embodiment of truth. Truth is always victorious. Hence to attain divinity, truth is an inevitable instrument. One should hence abstain from self-conceit, self-admiration, self-adulation and hypocrisy.
That divine Cosmic spirit is celestial, divine and dull and moreover all pervasive. Hence one does not need to go anywhere to attain God.
A devotee whose heart is full of devotion, faith and full of knowledge only can perceive Him. People of inferior thinking cannot attain divinity. Those people, who desire comforts, may attain all what they want if they serve a just and judicious person with a pure heart and devotion.
SECOND CHAPTER
EULOGY OF SELFLESSNESS
A person who renounces all material pleasures attains divinity by concentrating on that radiant, effulgent embodiment of eternal truth i.e. supreme God. Such people emancipate themselves from the vicious cycle of life and death.
CRITICISM OF BEING DESIROUS
People who indulge in all sensual and material pleasures, take birth according to their actions. But those who love God become 'Purnakama' (they who exhaust all their desires and become detached eventually); such people do not take birth again and again, but attain state of bliss.
THE EULOGY OF THE DEVOTEES WHO LOVE GOD
God cannot be realized by those who merely give good speeches or those who indulge in reasoning and display of knowledge or those who just listen to a lot of stories related to God.
People who want to attain bliss do not seek recourse to intellect; on the contrary they wait for the divine inspiration and blessing. God blesses such people and emancipates them from ‘Maya’ (delusion). In this way, the earnest devotee can attain the supreme Cosmic spirit.
THE GREATNESS OF THE PERSON WHO REALIZES GOD
A person who realizes God, dwells in completeness and totality. He exhausts all his desires and becomes peaceful and calm. He attains divinity and merges into that Cosmic element.
THE GLORY OF SALVATION
Those who contemplate and understand the Vedanta Shastra and eventually realize God, abandon all the desires and, as a result, their heart and mind becomes an abode of divinity. At the moment of demise of such great souls, the body ceases to exist, while the soul merges with that divine Cosmic element.
At the time of death, all the gods residing in the body go and assume their respective positions. They are in no way connected to the emancipated soul. After this the soul merges into divinity. Just like the rivers flow into the ocean and lose their entity and name, similarly that realized soul merges in that divine Cosmic element that is like an ocean where no existence remains. Such a person realizes God and is free from all bondages.
WHO CAN REALIZE THE COSMIC SPIRIT
Those people, who perform actions according to their ability, Varnashrama and the situations and supplicate the divine Cosmic spirit, those, who practice austerities, penance, rows, yagyas etc. according to the scriptures, such a person is worthy of realizing the Divine Cosmic spirit.

AUM SHANTI! SHANTI!! SHANTI!!!

MANDUKYOPANISHADA

PEACE INVOCATION
AUM BHADRAM KARNEBHIHI SHRUNUYAAMA DEVA
BHADRAM PASHYEMAKSHA BHIRYA JATRAHA|
STHIRAI RANGAISTHUSTUVASATANUBHIHI VYASHEEMA DEVAGITAM YADAAYUHU||
SWASTI NA INDRO VRIDDHASHRAVA SWASTI NA PUSHA VISHWAVEDHA|
SWASTI NASTARKSHYO ARISHTA NEMIHI SWASTI NOBHRIHASPATIRDHAATU||
AUM SHANTI! SHANTI! SHANTI!
THE GREATNESS OF OMKAR

'AUM' is the name of the divine cosmic spirit. It is not separate or different from the supreme god. The word 'Aum' itself is total divinity manifested, invincible supreme god. This palpable world is an expression of that divinity. That minute and concrete world that took birth and ceased that what is present and what is going to take birth is all 'Omkar'.
Those people who consider the cosmic divine soul formless or with a form or devoid of merits, in fact they all understand only one fragment of God. The Divine cosmic element is formless, is also having a form and is simultaneously both. The entire world is his manifestation but he is also different from it. He is embellished with merits and surprisingly devoid of merits also. Thus this world, this cosmos and every molecule is embellished with divinity. Therefore, to understand this divine form the Shrutis have imagined four padas or steps.
THE FIRST DIMENSION OF BRAHMA 'VAISHVANARA'
Like the physical body that in a conscious state enjoys all pleasures with seven organs, ten senses, five pranas, four mind (states) that is in all nineteen mouths and whose knowledge is spread in this external world. Similarly the soul of the body that enjoys all pleasures with all nineteen mouths as said before is Vaishvanara. This is the first dimension of that divine cosmic spirit.
SECOND DIMENSION- HIRANYAGARBHA
Just as, whose place is minute world like a 'word' and who enjoys all the minute pleasure with seven organs and nineteen mouths and whose knowledge is spread in its purview, similarly the seven worlds reside in that minute form that is the body, along with the aforesaid nineteen mouths and this itself is known as Hiranyagarbha.
It regulates all the elements that make that minute world, is knowledgeable and has everything within itself. This effulgent Hiranyagarbha is the second dimension of the divine cosmic spirit.
THIRD DIMENSION-PRAGYA
A person sleeping in this state does not desire anything and is devoid of experiences and neither does he dream. This state is called Sushupti (unconsciousness) and resembles a state created during the final dissolution of the world in which different forms come into existence, whose body is the invariable and immutable in nature, who is second to none, whose state of consciousness itself is the mouth, whose food is eternal happiness and whose wealth is itself knowledge. This Pragya embellished with total happiness is the third dimension of Divine Cosmic spirit.
THE FOURTH DIMENSION- ADVAITA
The formless, merit-less form of supreme God is the fourth dimension of the Divine eternal cosmic spirit.
Whose knowledge is neither within nor outside, who is unintelligible, inaccessible, invisible, devoid of organs, merits, qualities, devoid of physicality and materialism, that itself is the embodiment of the divine cosmic element. This calm, altruistic and superior element is the fourth dimension of that divine cosmic spirit.
ONENESS OF THE SUPREME SOUL AND OMKAR
This four-dimensional Supreme God in Akshar Prakarana assumes three syllables and becomes 'Omkar'. 'A', 'U' and 'M' are the three dimensions of God. Just as the same way 'Omkar' is never devoid of three syllables, the supreme God similarly is not devoid of its dimensions.
The first syllable 'A' comprises of all the titles of this world. The Divine cosmic element in the form of Vaishvanar pervades in this physical world which is the gigantic body of the same. As he himself took form in this gigantic body, he was also present at the time of evolution of this universe. Hence 'A' is the first element of the Divine cosmic soul.
He who knows the oneness of this 'Akaar' and the soul with the gigantic body (supreme God) and propitiates that form regularly attains all what he desires.
The second syllable of 'Omkar' is 'UKAAR'. As it is situated between 'A' and 'M' it is the 'dual' form. Thus, this effulgent Hiranyagarbha is better than Vaishvanar. Thus this is the third dimension of the cosmic spirit.
He who understands the oneness of 'UKAAR' and radiant Hiranyagarbha attains neutrality and equipoise.
The third syllable of that 'Omkar' is 'MKAAR'. It has evolved from the etymological element 'MAA' and is after the 'UKAAR'. That means both the elements 'A', 'U' finally merge into 'M'. In this way the creator of this world 'pragya' is also the omniscient, inspite of being the cause of unconsciousness.
As there is oneness between the Makaar and the Pragya, Makaar becomes the fourth dimension of the cosmic spirit.
He who understands all this realizes the fundamental cause behind this universe. Such a person is liberated, is devoid of a body and the physical world.
As this Divine cosmic spirit is undecipherable, formless, devoid of merit and cannot be explained or described in words, this form assumes the fourth dimension. He who has a burning desire to attain divinity and who continually recites the name of the almighty and practices penance undoubtedly merges into the supreme cosmic spirit. This proves the greatness of reciting God's name, which can eventually facilitate the realization of divinity.

AITEREYOPANISHADA

The fourth, fifth and sixth chapters of the second part of the Aiterya Aranyaka of the Rigveda constitute Aitereyopanishad. The knowledge of self-realization is the main subject covered in these chapters. That is why they have been referred to as Upanishad.
PEACE INVOCATION
AUM VANGAME MANASI PRATISHTHATAA|
MANO ME MA AANISTHAHA SHRUTA ME MAA PRAAHAASIHI|
ANENADHITENA HORAA TRANSADAGHAMYRUTAM VADISHYAMI|
SATYAM VADISHYAMI| TANMAVATU| TADVAKTARA AVATU|
AVATU MAAMAVATU VAKTARA BHAVATU VAKTAARAM|
THE RESOLUTION OF GOD TO CREATE THE UNIVERSE
Before the existence of this universe, there was nothing but God. There were no expressions and hence no forms. It is at this moment that God thought of creating different creatures that will bear the fruit of their actions.
Thinking of this God created universe comprising of fourteen worlds. Afterward He thought to create caretakers to protect these worlds from alien influences. Accordingly he created the Hiranyamaya Purush from the 4 elements, embellished him with all the organs and sub-organ and infused life into him. Thus he created Brahma who in turn created the caretakers of the worlds.
To create the different organs and sub organs of Hiranyagarbha, the supreme God had to practice penance that is take a resolution and as a result, the mouth developed. From the mouth the tongue was created and from the tongue, speech, senses and Agni or fire took birth. After this the nose developed and prana (breath) was created in it. The prana vayu created the Vayu devta.
After this the two eyes gradually started developing and the corresponding god also took birth from it. In this way the ear, skin, heart, navel came into existence and corresponding deities were also formed.
SECOND CHAPTER
THE CREATION OF HUMAN BEINGS
The deities like Agni etc. which corresponded with the different senses created by God came into existence. At that time God infused hunger and thirst into them. Hence the deities prayed to the Divine Cosmic soul- O Lord! Please arrange or create such a place staying where we will have food."
Answering to their prayer, the Divine Cosmic spirit created cow and showed it to all of them asking them to reside in its body. But the dieties doubted that the cow would not be possibly suffice for all of them. So the cosmic spirit created the horse and showed it to them. Looking at this, the deities were yet dissatisfied. Ultimately, God (divine spirit) created the human body and seeing which all the deities were elated and happy. They said- " This human body is unique place for all of us to stay and all our requirement will be satisfied in totality.
The Divine Cosmic Spirit told the gods to take their appropriate positions in the human body.
Immediately Agni assumed form of the speech, senses and entered the human mouth. Since then, he resided in the tongue. Similarly, the Sun, the Ashwinis, Varuna, Moon, Death all in form of corresponding senses established themselves in their concerned place in the human body. Only 'Hunger' and 'Thirst' remained. They both said to the supreme God- O Lord! Please decide the place where we can also stay.
Divine cosmic element replied: "Both of you do not need independent places. I shall allot you places with the other gods. I shall make you partners in the food partaken. When the Gods enjoy pleasures for their contention, they simultaneously satisfy hunger and thirst.
THIRD CHAPTER
THE CREATION OF MATERIAL OBJECTS
For sustenance of all the senses and after the creation of all the gods, the cosmic spirit created food and also created consumable articles by heating the five elements for the gods. At that time 'Food' thought he who eats me is my destroyer and hence he started running away where he could neither be caught by speech nor by the senses. At the end food tried to enter the mouth along with 'Apaan Vayu' and on this the Purush could partake the food in his body. This proves the fact that prana is itself the life of a human being.
THE ENTRY OF GOD IN HUMAN BODY
When all the senses and material objects were created, the cosmic spirit thought that those senses would never work without him. Thinking thus, Supreme God entered the human body through a small aperture 'Brahmarandhra' in the head, and came to stay in the heart. Since then He stays there. Thus to attain the God, one does not have to wander in places like the super celestial region as pure sky and the entire universe. One can attain the God right in his heart.
PRESUMPTION OF GOD IN MATERIAL LIFE
Seeing the strange creation of materials, the human being started to think aboout their creator. He realized that the divine cosmic spirit that resides in his heart is the one who is all-pervasive and is the creator of one and all. When divine element was created in the human body, the Purush realized him. Hence God is referred to as 'Idandra' which means 'I have seen him'. This is referred to as by the people indirectly as 'Indra'.
SECOND CHAPTER (FIRST SECTION)
THE EVOLUTION OF THE HUMAN BODY
All these individual unredeemed souls are present in the father's body as semen. This semen is the quintessence of the human body. The father takes care of all this in his own body and then places a seed in the womb of the woman. The woman nourishes that that seed in the form of a foetus just like a part of her own body and protects it properly.
Until delivery, she takes every care of the foetus which iltimately takes birth as the child. The mother then makes every efforts through different ceremonies to make the child strong, pure and intelligent. In this way this is the second birth of the child. When the child becomes fit to work and earn himself, the father makes the child his representative. He entrusts him the responsibility of all the auspicious duties and ceremonies such as Agni Hotra, supplication of God and hospitality of guests etc. and eventually considers him free from the Pitra Rina (the duty towards the ancestors) Slowly, the father grows old and dies. After death, he again takes birth according to his Karmas. This is his third birth. In this way transmigration of souls continues endlessly.
AN EXAMPLE OF THE DIVINE EXPERIENCE OF VAMADEVA
An individual soul transmigrates from one birth to another and is caught in an endless cycle. But he who realizes the eternal truth does not take birth again. It is believed that Vamadeva acquired the ultimate knowledge when he was there in his mother's womb. He said in his mother's womb: " How lucky to have realized that the Gods in form of senses. Until I was devoid of this knowledge, I was locked in these bodies which were like cages. Now,like a bird and with the energy of knowledge in my wings I have broken all these bonds and have become separate. When Vamadeva Rishi took birth and when he attained god-hood, freed himself from all desires and attained immortility.
THIRD CHAPTER (FIRST CHAPTER)
WHAT IS WORTH KNOWING?
The two atmas (souls) which have been inferred to in the first and second chapter of this Upanishad are the ones who created this universe and created the unredeemed individual soul. He assumed a place in the body to assist the soul just created.
People, who wanted to realize God, started discussing things like: Who is that soul whom we supplicate and propitiate?
They thought that the heart is the mind because their energies are tangible and palpable. This is all embellished by the power to command, judge, understand, experience, have patience, take resolution, desire, maintain breath, fulfill sexual desires etc. All this is the embodiment of the al- mighty divine cosmic spirit. Thus we can feel the all-pervasiveness of this cosmic spirit.
GOD IS MOST VENERABLE
That divine cosmic spirit, who has created us, gives us energy to perform our duties and who protects all of us, is the most venerable. Swami Prajapati is the one who has created all the subjects and the people. All these gods in form of senses, the five elements, all small creatures, taking birth from eggs, from sweat, from earth, from the womb and other animals like cows, horses, elephants, all of them assume energy to perform their duties as a result of the blessings of this divine cosmic spirit. All these creatures reside in that divine cosmic spirit. He is the only from which everything takes birth and finally dissolute. Hence only that divine cosmic spirit is venerable.
THE FRUITS OF SUPPLICATING DIVINE SPIRIT
He, who realizes God or the divine cosmic, spirit transcends all the worldly things and resides eternally in the super celestial region where he enjoys eternal happiness and attains immortality.

TAITAREYOPANISHAD

BRAHMAND VALLI                            

BHRIGU-VALLI

TAITAREYOPANISHAD

TAITAREYOPANISHAD

Introduction: This Upanishad is an integral part of the Taitareya Aranyaka of the Taitareya branch of the Krishna Yajurveda. Amongst the ten chapters of the Taitareya Aranyaka the seventh, eighth and ninth chapters comprise the Taitareya Upanishad.

PEACE INVOCATION
AUM SHAM NO MITRAHA SHAM VARUNANA|
SHAM NO MAVATVARYAMA| SHAM NO INDRO BRIHASPATIHI|
SHAM NO VISHNUURU-KLAMAHA|
NAMO BRAHMANE NAMASTE VAAYO|
TWAMEVA PRATYAKSHAM BRAMAASI| TVAMEVA PRATYAKSHAM BRAHMA VADISHYAMI|
RITAM VADISHYAMI| SATYAM VADISHYAMI| TANMAM AVATU|
TADVAKTARA AVATU| AVATU MAAMA| AVATU VAKTARAM|

FIRST CHAPTER
SHIKSHA VALLI

In the first chapter, the divine Cosmic spirit is praised by recitation of different names of that one force and is prayed by saying that may all the gods that represent the Adhibhautik, Adhyatmik and Adhidaivik be auspicious to all of us, who are also an integral part of that divine Cosmic spirit. May there be no obstacles in our oath towards growth and progress. We prostrate before thy Lord, supreme God who resides within one and all.
SECOND CHAPTER
RULES FOR RECITATION OF VEDIC INCANTATIONS
Generally speaking, as far as possible every person should try to maintain good diction and pronunciation while reciting every word of the Vedic literature. Less than perfect pronunciation is allowed in the language of common parlance, but the Vedic chants and Mantras have to be recited properly so that they convey the right meaning and hence exert their right influence.
The syllables need to be pronounced properly with proper effort. It is important to know the tone and the amount of time given for the pronunciation also while reciting, the method of singing also needs to be known properly.
THIRD CHAPTER
THE METHOD OF PROPITIATION/SUPPLICATION
The principal teacher needs to enhance the knowledge of his disciple so that the disciple treads on the path towards self-realization.
LOKA SAMHITOPAASANAA
May the teacher as well as the pupil become successful, may they both become radiant- in this way we begin the prayer. Now we shall describe the secret of the Samhitas taking into consideration- the people, the worlds, the flames, the knowledge, the subjects and finally the body.
These all cumulatively are referred to as 'Mahasamhita'. The first Samhita is concerned with the world or the earth. The prior form is earth and the latter form is heaven. The space is the junction between the earth and the heaven. The air is the regulator of all this.
PROPITIATION OF SAMHITA RELATED TO JYOTI
On this earth, the Agni is the prior form of the Samhita related to the Jyoti and the latter form is the Sun which is shining in the Dyuloka. As it is developed from these two, the clouds are the junctions and the ultimate aim of these clouds are the lightning.
PROPITIATION OF SAMHITA RELATED TO VIDYA (KNOWLEDGE)
Through this mantra, the importance of education and knowledge is emphasized. In the Samhita, the Acharya or preceptor is the prior form and the disciple who is curious, devoted and serving is the latter form. The knowledge that is between the teacher and the disciple is the junction. When this junction is exposed, the ultimate aim is the sermon given by the teacher and that being understood by the devoted disciple. That person who realizes this and serves his teacher becomes a scholar unequivocally.

PROPITIATION OF SAMHITA RELATED TO SUBJECTS

In this Samhita, the mother is the prior form and the father is the latter form. The child born from the union of both is the junction. The ultimate aim of this Samhita is begetting a child by having carnal relations according to the scriptures in the appropriate time.
PROPITIATION OF SAMHITA RELATED TO ATMAN (SOUL)
The lower jaw is the prior form of the Samhita while the upper jaw is the latter form. The voice, which emerges between this, is the junction and the aim is the tongue because without a tongue a human cannot speak or read. The speech or voice has tremendous energy. The voice has the energy to accrue in the physical and spiritual growth of every person.
THE BENEFITS OF ALL FIVE TYPES OF PROPITIATIONS
The benefits of the five types of propitiation is as follows- the person who knows all these things begets a child according to his desire, by becoming embellished with knowledge, he becomes radiant, he can attain all types of edible things, food and also different types of animals.
By gaining knowledge of the Samhita related to Loka (world) one acquires a place in the super celestial region, by knowing the Samhita related to Jyoti, one acquires knowledge of different material objects. By knowing the Samhita related to Praja (subjects), he begets children, by knowing the Samhita related to knowledge (Vidya) one acquires knowledge and radiance and by knowing the Samhita of spirituality, one acquires power of speech.
FOURTH CHAPTER
TYPES OF PRAYERS
In this chapter, the method of praying the divine Cosmic spirit is explained so that one can attain self-realization. 'AUM' is the name of the supreme God and is the mantra nobler than the mantras mentioned in the Vedas. This divine supreme God is referred to as 'Indra' and may that Indra embellish me with knowledge. O Lord! May I preserve your divine form in my heart without any desire as such. May my tongue be very sweet and polite. May I listen to only good words which accrue in the well being of all. O Omkar! You are the treasure of the supreme God. Inspite of this, you are enveloped by the material intellect of humans. O God! Please protect the prayer you have just heard.
O Supreme God, the protector of Agni! Please bless me with all types of things such as food, cows etc. without delay. May all this just grow and prosper. Give me wealth along with all the other animals such as goats, sheep etc.
It is the desire of all the Acharyas that may good, devoted people come to me to acquire knowledge. May all the Brahmacharis be devoid of wickedness and may they all control their senses. May they all have control over their minds.
In this way the preceptor prays to the Supreme God so that it results in the well being of the disciples and so that they can attain all the material and celestial pleasures. The fourth chapter covers the following topics: method of attaining material and celestial pleasures, prayer to the supreme God and method of performing religious sacrifice.
FIFTH CHAPTER
In the fifth chapter, the method of propitiation of the four Vyahritis is mentioned, that is, Bhu, Bhuvaha, Swaha and Maha, its secrets and the fruits. 'Bhu', this Vyahriti is Agni but not in the literal sense, Bhuvaha is the Vayu (air), Swaha is the Sun, Maha is the Moon.
These are not only Vyahriti in the systematic manner but also Rigveda, Samveda and Yajurveda. Maha is the Brahma but the Vedas sing the glory of that Brahma only. Here Bhu, Bhuvaha and Swaha represent Prana, Apana and Vyana.
SIXTH CHAPTER
The sixth chapter speaks of the different relations of the topics covered in the previous chapters. There is a place in this heart where that divine Cosmic spirit resides. One can realize Him there itself. One does not need to go anywhere else to realize Him.
SEVENTH CHAPTER
This chapter comprises of two parts. The first section is divided into three parts i.e. the material objects such as Loka, Jyoti and Sthool padartha.

The second section is divided into three parts i.e. the important spiritual elements based in the body i.e. prana, kaarana and Dhatu and they are discussed briefly. The method of usage of all this is explained in the concluding chapter. The appropriate usage of all the material and minute objects and their realization can lead to material growth. This is the synopsis of this chapter.
EIGHTH CHAPTER
In this chapter the greatness of that 'Omkar' (Divine Cosmic spirit) is described so that people have faith and devotion towards the same. So as to say that 'Omkar' itself is the supreme God. Before reciting the name of 'Omkar' all the devotees say this prayer- 'Bless me with the intellect to understand the Vedas'.
NINTH CHAPTER
The ninth chapter instructs that people, who engage in the study and teachings should tread on the path that has been spoken of in the scriptures. This should be understood by even those who give and listen to sermons etc. So that study and teaching are undoubtedly important but the scriptures help to realize our duties and the benefits by working towards our goal assiduously.
Other than this, the things to be followed are good conduct, abstaining from telling lies, to bear the pain to uphold ones dharma, to control the mind and the senses, to perform Yagya, hospitality towards guests, following the conduct of the householder, to practice austerities and penance and self-study.
TENTH CHAPTER
A sage named Trishanku realized the supreme God and narrated his experiences. This chapter comprises of these narrations. He says that- I have uprooted this world which is nothing but a deadly cycle of life and death. This is my final birth. My glory is like a mountain which is gigantic. I am pure and now immortal.
ELEVENTH CHAPTER
Important instructions for a householder are mentioned in this chapter. Acharyas after teaching the Vedas, performing the Samavartan Sanskara teach the person to become a householder. They say- Son! Always speak the truth, do not seek recourse to lie even if the situations are adverse, adhere to all the rules coveted to the Varnashrama system. That is self-study, holy baths and supplications, recitation of Gayatri mantra and singing the praises of thy Lord.
Never neglect your duties. As a form of a fee, give wealth to your Guru with love and devotion. Engage in perpetuation of the family through procreation.
O Son! Consider your mother, father, guests as gods and respect them. Do not engage in any act that transgresses the rules. Engage in penance, good conduct, knowledge etc. which is sublime. Serve people, donate benevolently and with respect, give and donate out of pity and compassion.
If you are in a dilemma while performing any of your duties, consult scholars and Brahmins and act according to their instructions. This is the decree of the scriptures.
TWELFTH CHAPTER
Gratitude is expressed and the praises are sung of that Divine Cosmic spirit who is the protector of all the energies. May all the gods i.e. Mitra, Varuna who represents the Adhibhautik Adhidaivik and Adhyatmik be auspicious for all of us. Those who are integral parts of that divine Cosmic spirit. May there be no obstacle in our path towards progress. We prostrate before thy Lord, supreme God who dwells within one and all.

AUM SHANTI! SHANTI!! SHANTI!!!

BRAHMANAND VALLI (TAITAREYOPANISHAD)

PEACE INVOCATION


AUM SAHANA VAVATU | SAHA NAO BHUNAKTU |
SAHA VIRYAM KARVAVAHAI |
TEJASVINA VADHITAMASTU | MA VIDWISHAA VAHAAI |


FIRST CHAPTER

A knowledgeable person can attain the divine cosmic spirit. That cosmic spirit is always 'Sat', is the embodiment of knowledge and is infinite. He resides in the vast expanse of this sky and is also hidden in the inner most recesses of the heart. The person who realizes the divine spirit experiences that are enjoyable.
METHODS TO REALIZE COSMIC SPIRIT
The element space (ether)was the first to take birth from that cosmic soul. From the ether air took birth. From air was produced Agni or fire. From Agni, emerged the element water and from the water, the earth came into existence.
The earth,in her turn, created different herbs, medicines and food grains. The medicines created the normal human diet. This human body which is created because of these medicines is compared to a bird. In this way God resides in the heart of one and all.
SECOND CHAPTER
In the first incantation of this chapter, the greatness of food is described. All humans are created from food. Food nourishes all human beings and finally a human gets dissoluted into food. The individual soul residing in the bodies does not however dissolute into the food. After death these souls take rebirth in different forms.
The second incantation speaks of the body having breaths (prana). Other than the outer body created by food, there is another minute body within, which is known as 'pranamaya' body. This body dwells within the outer body and is all pervading.
THIRD CHAPTER
The first segment of this chapter speaks of the greatness of the prana (breath). All the gods, humans, animals etc. are sustaining because of prana, without which life is impossible. Prana is the life span of every creature. It is Sarvayusha.
The second segment speaks of the Manomaya purush. He is different from the pranamaya body. Everything finally merges into the Manomaya purusha.
FOURTH CHAPTER
The fourth chapter eulogizes the person who realizes god and who is the Manomaya body. The divine cosmic spirit embodies itself as the highest form of happiness to which even the senses, intellect and Manomaya body cannot impregnate. But this is useful as an aid to realize the divine cosmic reality.
This mind and this speech can definitely help us to attain god and these aids themselves return back after reaching us to the threshold of divinity. After this the devotee attains divinity. A person who realizes all this becomes free from all apprehensions and fears.
VIJNAMAYA BODY
The protector of the Vijnamaya body is the individual being. As it is smaller than the Manomaya body and as the soul resides in it, it is referred to as Vijnamaya purush. He resides in the cave known as intellect and as it is one with the intellect it is therefore a living being embellished with those qualities. As he resides in the Manomaya body he is known as purushkara.
FIFTH CHAPTER
The first incantation of this chapter eulogizes the Vijnana atma (soul) and the benefits of propitiating the cosmic soul are described. This fuses with the intellect and due to this the individual being is able to perform good deeds and can expand his virtues. The individual being inspires us to perform all actions. All the senses and the mind serve this Vijnamaya living being in their respective methods. If any devotee construes this Vijnamaya soul to be Brahma and made a mistake in trying to attain it then he would have got emancipated. He would have left all his sins in the body and would have enjoyed divine pleasure. The divine cosmic element is venerable for the Vijnamaya purush.
The second segment of the fifth chapter sees the description of the Anandamaya purush. Another soul which is within the Vijnamaya purush and is merged with it is Anandamaya purush. As this purush is the most sublime and pure it is referred to as 'Purushottam'. In this chapter the meaning of Vijnamaya and Anandmaya is the 'living being' and 'divine cosmic spirit' respectively.
SIXTH CHAPTER
The first segment of the sixth chapter speaks about the faith in the cosmic soul and benefits by believing in the same.
A person who does not believe in the very existence of God, himself becomes 'Asat' or impure. He does not follow the proper code of conduct. On the contrary, if a person who is in reality unaware of the reality of the cosmic soul, but asserts 'Definitely Brahma exists'. Such a person is a saint and a knowledgeable person. The first step towards realization is undoubtedly faith in the existence of God.
The second segment of this chapter speaks of the Anandmaya as well as the inner soul of the Anandmaya. The Anandmaya Brahma is the inner soul of all the bodies.
EVOLUTION OF THE NATURE AND UNIVERSE
Before the evolution of the universe the cosmic spirit decided to express him in different forms. According to independent actions of the Jivas, the cosmic spirit created the universe and also the intangible, impalpable and palpable. After this, the divine cosmic soul himself entered this universe. He expressed himself in all the five elements and all the creatures. In this way that cosmic soul assumed that many names, forms and titles as that of the number of things in the universe. That is why the knowledgeable say: " All that is listenable, perceivable and intelligible is the form of the divine cosmic spirit.
SEVENTH CHAPTER
Before evolution, the entire universe was unexpressed. That unexpressed intangible cosmic spirit created this universe. The supreme God created this universe as a form or embodiment of himself that is why he is referred as 'Sukrut' (self-made, self-created)
This Sukrut supreme god is the embodiment of happiness and the unredeemed individual soul has attained him and freed him from the shackles of birth and death. Therefore he is the protector of each and everything. One should have indomitable faith in that divine cosmic spirit. The person who realizes this divinity becomes fearless and the person who does not believe gets lost in the vicious cycle of life and death.
EIGHTH CHAPTER
The divine cosmic spirit regulates the air the rising and setting of the sun, the functions of fire and above all death. Without this force nothing can be regulated. The embodiment of happiness, the divine cosmic soul can be attained by the human being.
THE CLASSIFICATION OF ANAND
The happiness on the earth for humans is good conduct, good nature, well bred, born in a good clan, healthy, strong, embellished with all good qualities and above all wealth.
HAPPINESS OF THE GANDHARVA LOKA
A person, who does good Karma and attains the Gandharva bhava, his happiness is a hundred times more than what a human on earth enjoys. The people who are attached and know the Vedas can only acquire this happiness.
HAPPINESS OF DEVA GANDHARVA
The happiness of Deva Gandharva is hundred times more than the happiness of a human in Gandharva loka. A person, who is a selfless knower of the Vedas attains this state.
HAPPINESS OF THE PITRU LOKA (ABODE OF DECEASED ANCESTORS)
The happiness of pitru loka is hundred times more than that of the Deva Gandharvaloka. This happiness is attainable by a selfless learner of the Vedas.
HAPPINESS OF DEVALOKA (ABODE OF GODS)
The happiness of Ajaajan loka is hundred times more than that of pitru loka and the happiness of Deva loka is hundred times more than that of the Ajaajan loka. The happiness of 'Indra' which is the most sublime form of happiness is hundred times more than that of the Deva loka.
The happiness of Brihaspati (Guru of all gods) is hundred times more than the happiness of Indra and the happiness of Prajapati is hundred times more than the happiness of Brihaspati. The happiness of Brahma is hundred times more than the happiness of Prajapati. The person who knows the Vedas and is detached and desires nothing attains the highest form of happiness or Brahmanand. In this way the happiness of realizing the divine cosmic soul is much higher and greater than the happiness obtained from material and celestial objects.
The ultimate aim of the Shrutis is the realization of the divine cosmic spirit who is the happiness embodied and is all pervasive.
NINTH CHAPTER
In the first mantra of the ninth chapter, the form of the supreme God is explained and the benefits of their propitiation are also opined.
A person who knows the divine cosmic spirit becomes fearless and does not repent over anything. He transcends all the flaws of the human beings and acquires god-hood. He contemplates over the divine cosmic spirit and protects his soul.

BHRIGU-VALLI (TAITAREYOPANISHAD)

FIRST CHAPTER
Sage Bhrigu was the son of Varuna. Out of curiosity to realize the cosmic spirit went to his father Varuna and said: O Lord! I want to realize the cosmic spirit. Please explain to me the secret of divinity.
Varuna said: " O Son! The path towards realization of the cosmic spirit is food, breath, eyes, ears, mind and the speech. The supreme God evinces himself in these forms. Try to understand all those forces and elements from which all creatures take birth, perform all their duties and dissolute at the time of final annihilation. That force itself is Brahma.
SECOND CHAPTER
Sage Bhrigu realized through penance and by the sermons of his father that 'food' is itself 'Brahma' because all take birth from food, they are nourished by food and finally dissolute into food i.e. earth. In this way he told his father what he had realized. Listening to his son's comprehension, Varuna did not utter a word. But with continued insistence by Bhrigu, Varuna said- Try to attain Brahma through penance, penance itself is Brahma.
THIRD CHAPTER
Sage Bhrigu did penance according to his father's instructions and inferred that 'prana' itself is Brahma. He came back and told his father what he construed. He did not get a reply so he again requested his father for guidance. Varuna said- Try to realize god through penance, penance itself is Brahma.
FOURTH/FIFTH/SIXTH CHAPTER
Bhrigu again did penance and realized that the mind is Brahma. Displeased by this comprehension, Varuna told Bhrigu to do penance. Bhrigu again did penance and realized that happiness itself is Brahma.
In such a manner Bhrigu realized, one by one, the essence of the divine cosmic spirit and all his curiosity ceased to exist.
SEVENTH/EIGHTH/NINTH CHAPTER
One, who knows divine cosmic spirit, establishes himself in divinity. He fulfills all his desires or rather transcends all of them. He becomes brilliant and radiant with the effulgence of realization.
A person who even realizes the material aspect of Brahma is bestowed with virtues by contemplation and devotion.
TENTH CHAPTER
The greatness of service towards a guest is narrated in the tenth chapter. We should never displease or dishonoour a guest. We should respect a guest, talking politely and offering him hospitality in the form of food, water etc. A person is bestowed with everything who serves the guest with devotion and respect.
We should contemplate on the all pervasive form of God. It is the power of God that a blessing can protect us. Desire to attain, acquire things to lead a normal life and the energy of self protection both are fractions of that divinity. The energy to work with hands, to walk is the energy bestowed upon us by God.
THE BENEFITS OF PROPITIATION BY DIFFERENT FEELINGS
A person, who demands respect and honour should firstly respect and propitiate the venerable God. Doing so, he shall definitely become respectable and honourable. A person who wants to fulfill different desires with different aims and methods himself becomes worthy of propitiation. All the desires come into his control. Propitiation of God is finally the worship of one and only one, the cosmic divine spirit.
A person, who is desirous, does not follow this and keeps supplicating the different gods and is always devoid of the real benefit.
CONCLUSION: The Shruti in the concluding Valli (chapter) of the Taitareyopanishad states that the all pervasive, almighty cosmic soul is the only truth which is constant and not prone to changes. He dwells in the inner soul of each and every being. The person who realizes Him is blessed with all the powers. Such a person transcends this ocean of material life and finally gets liberated and speaks the following with a pure heart- It is surprising that, it is only that cosmic soul that is responsible for the union of living beings and material things. I am not separate from that divine spirit. I am the one who has detached himself from all this ephemeral material objects. Before my greatness, this all is absolutely despicable and worthless. All the things which are lustrous are simply a fraction of my radiance. One, who realizes the cosmic spirit, attains this state of consciousness.

SHWETASHTAROPANISHADA

PEACE- INVOCATION

AUM SAHANAVAVATU SAHANAO BHUNAKTU|
SHHAVIRYAM KARVAAVAHAI| TEJASVINAVADHITA MASTU|
MA VIDVISHA VAHAI|

FIRST CHAPTER
BRAHMA'S CURIOSITY

Curious people started discussing amongst themselves- O sages! We have read in the Vedas that Brahma is the cause of this universe. So who is that Brahma? What are we born from and what is the essence of life? Who is the protector and convenor of this universe?
The Vedas speak about many a reasons which are responsible for the evolution of this universe. At some place it is either time, nature, action or a sudden incident and at some places, the cause mentioned is either the five elements or the living being.
That is why we want to come to a consensus as to what is the cause? On contemplation, we realize that neither time nor the five elements are the things that led to the creation of this universe. Neither independently nor unitedly can they be accrued as the cause of this universe. All these aforesaid elements cannot work voluntarily. Although the living being is conscious, he cannot be the reason thereof because he is also subjected to time and fate. Hence the reason is something other than all this.
REALIZATION OF THE Cosmic ELEMENT BY MEDITATION
When all these scholars and sages could not come to a consensus on the reason behind the universe, then they realized the Cosmic element by meditation and penance- which seems to be embellished by merits but in reality is beyond merits. They opined that all the reasons mentioned from time to the soul are protected by the divine Cosmic soul who is all mighty and all pervasive.
THE WORLD AS AN ENDLESS CYCLE
These sages saw that formless nature was the wheel of this universe. The three qualities are the three forces of this cycle of nature. In this wheel- the mind, intellect, ego, space, air, earth, radiance, water (these small elements) and the eight concrete forms of this are the sixteen ends. This wheel has fifty dimensions which are the fifty types of impulses of the inner mind. The ten senses, the five objects and five pranas are the assisting 'Aras' (dimensions). In this wheel, six articles are divided into eight chunks respectively. There is one noose which ties down all the living beings to this world. There are three paths- Devayana, Pitruyana and the path that leads from one birth to another birth. Goodness and sin are two factors responsible to turn this wheel. The navel is the hub of the wheel, similarly ignorance is the centre of this world.
THE WORLD IN THE FORM OF A RIVER
The scholars realized in meditation that this universe is in the form of a huge river, the flow of which is tremendous. Those who fall into it have to bear the pain of death. It is difficult to transcend this river.
FREEDOM BY AVAILING TO THE HELP OF SUPREME GOD
To maintain all the creatures and their life, the supreme God in his gigantic form transmigrate individual beings from one birth to another according to one's actions. Until the individual soul does not realize the convenor and does not liberate himself from this world cannot be emancipated. He becomes the loved one of God and attains immortality.
THE FORM OF THE SUPREME GOD AND THE BENEFITS OF KNOWING HIM
By the union of the ephemeral world and the indestructible soul, supreme God nurtures and nourishes the universe. The supreme God is all pervasive, is the creator, protector and preserver of this universe. The unredeemed being gets entangled in the web of nature and eventually cannot free himself. When he attempts to realize God and goes towards it, he gets liberated from the shackles of materialism. After the body ceases, the soul attains bliss and an exalted position. He becomes 'purna karma' by exhausting and then transcending all his desires.
THE INTELLIGIBLE ELEMENT- THE SUPREME GOD
The Supreme God dwells within us. We do not need to go anywhere to realize him. We should try to realize Him. There is nothing greater worth than realizing Him.
Just as one cannot see the form of fire hidden in wood (kashta) but the presence of it is considered inevitable, similarly the supreme God is not conspicuous or palpable but is a factor or element worth realizing. By reciting the 'Aum' mantra, one can realize this Cosmic spirit in the body itself. The Supreme God resides in the body just as the oil of 'til' (sesame) is within the sesame seeds or purified butter is in milk.
SECOND CHAPTER
THE PRAYER TO THE SUPREME GOD
The prayers offered to God with the aid of the first five mantras of the second chapter are- O creator of All! Instill the sense of self-realization by initiating the mind and the intellect and by encouraging us towards you and by seeing the brilliance of the gods seated in various senses, help us to transcend all the worldly things and orient our senses towards higher goals.
May our mind be totally devoted in the propitiation of the Supreme God. May we tirelessly work towards the realization and experience of God.
May we meditate upon God so that we realize him. Enlighten our mind, intellect and the senses in the right direction. May we always sing the glory of the all pervasive supreme God.
O mind and intellect! May the greatness described by me spread in the world and may all those divine sons of god residing in divine world listen to this.
THE MEDITATIVE STATE TOWARDS GODHOOD
By concentrating upon the Cosmic spirit and by reciting and contemplating on the names and by controlling the prana Vayu (breaths) one can experience the beauty of divinity. In this state, the mind becomes pure and chaste and all the accumulated action (past karma) do not become obstacles. In this way we should meditate upon God by making the body, the breath, the mind and the Aasan (seat) pure.
THE INDICATION OF SUCCESSFUL SPIRITUAL PRACTICE
While practicing spiritual penance, sages often get to initially see objects like mist, smoke, sun, air and agni and objects like fireflies, lightning, crystals, gems and the Moon afterwards. In Dhyan Yoga or meditation, all the five elements are sublimated. One attains five forces or energies because of this and such a Yogi does not need to fear ailments, old-age and death.
By gaining control over the senses, the Yogi acquires novel powers other than the present energies, remains healthy, light and free from all ailments. He becomes detached from this worldly attachments. He becomes radiant and his speech becomes soft. In this way by meditation a Yogi attains a state of 'Kaivalya bhava', by which all his miseries are eliminated for ever and he becomes immortal.
We prostrate before thy Lord who is all pervasive, present in fire, water and is in all the worlds, the medicines on earth and everything possible.
THIRD CHAPTER
THE DIFFERENT DESCRIPTIONS OF GOD
The all mighty, all pervasive divine Cosmic soul has created this universe and is reigning over it. He is capable to create and expand the universe as he wishes. His devotee, who realizes Him, also becomes immortal. The Rudra form of the Supreme God is one and only one. At the time of final dissolution, this supreme God can merge into the entire universe and become one. He is the one who witnesses every action and thought of this universe. He embellishes every position and creatures with some special and peculiar characteristic.
The supreme God Rudra created all gods alike Indra and expanded them. He is the one who shall do good to one and all.
THE EXPERIENCES OF THE SCHOLARS
The scholars say: " We know He who is the greatest divine Cosmic soul. He is beyond ignorance and is as brilliant as the Sun. By realizing Him, one can break away from the shackles of birth and death. There is no other way than this which can lead to realization.
The supreme God is as small as a finger and is seated in the heart of one and all. He is the master of the mind and can be realized by having a pure mind.
The divine Cosmic spirit is engaged in the divine play which is performed in the outside world and the human body which has 9 doors or openings.
Despite having no senses or organs, He can see and listen everything. He knows all of us but we do not know him. Scholars refer to Him as the noble soul or 'Mahapurush'.
He is the infinitesimal and infinite simultaneously. By the divine blessings, man can realize the greatness of the supreme God. He is devoid of decay and mortality. He is the beginning of everything and is the soul of one and all.
FOURTH CHAPTER
THE PRAYER TOWARDS GOD
That formless God who is devoid of colour and form and who has assumed many forms at the beginning of the universe for a specific purpose and in whom the entire world fuses at the time of final dissolution, that divine spirit is second to none and may He bless me with good intellect.
He is the embodiment of all elements, gods present. His forms are endless and at times intangible. You face all the directions simultaneously. The animate and inanimate world around is your expression.
THE FORM OF NATURE
Nature in the presidentship of her creator; the Supreme God alike herself creates innumerable creature embellished with 3 qualities that is 'Sat', 'Raja', 'Tama'. Satva's colour is white, colour of Raja is red and the colour of Tama is black.
The unredeemed body becomes attached to the nature and falls in the trap. The scholars realize the dangers and detach themselves from these worldly attachments.
THE FORM OF THE UNREDEEMED BODY
This human body is like a 'pipal' tree. God and the unredeemed body both sit on this tree. Both are like friendly birds. The unredeemed body in the form of a bird eats the fruits on the tree and as a result undergoes a wale of sufferings. On the contrary, the Divine Spirit does not attach itself to anything. It merely becomes an onlooker and remains so eternally.
When the Supreme God takes pity on the unredeemed body and as a result the Jiva realizes the essence of divinity, it becomes liberated from suffering and grief.
THE STATE OF THE SUPREME GOD
The supreme God resides in the super celestial region with all the courtiers serving him. All the councilors are in reality, the Vedas themselves who serve the Supreme God.
A person who does not know the Cosmic spirit but understands the concept behind him assumes an exalted position. All the Vedas, Prosody's and Yagyas speak the glory of the supreme God. No human can liberate himself unless he realizes the supreme truth.
THE NATURE IS THE DELUSION CREATED BY THE SUPREME GOD
The power protected by the supreme God in the universe is referred to as Maayaa or delusion and the supreme God is the Mayapati or the one who reigns over this delusion.
It is the nature of the supreme God to engage in the divine play. O Rudra! We experience your beauty and sing your glory. You are capable of protecting us from delusion, please do not become angry on your devotees. Always protect our children and our wealth.
FIFTH CHAPTER
THE SUPREME GOD RULES KNOWLEDGE AND IGNORANCE
The supreme God is even greater than Brahma. Both knowledge and ignorance reside in Him, which means that both are dependent on the supreme God.
Initially it was this supreme God who had given the first sermon of knowledge to Brahma. He created different forms and elements such as intellect, the space and at the time of final dissolution, all these elements merged into Him. Just as the Sun gives light to the entire cosmos similarly the supreme God reigns on all the creatures in the universe.
Even the Vedas also speak about supreme God. Firstly Brahma realized Him and subsequently many gods and sages have realized Him. They all were absorbed into that embodiment of divine happiness.
THE FORM OF THE INDIVIDUAL SOUL (JIVA)
The individual soul dwells in the heart of a human being. The factual characteristic of the soul is that it is as brilliant as the Sun. The soul is devoid of the darkness of ignorance. As this Jiva attaches itself to ephemeral worldly objects it has to undergo transmigration. The Jiva is very minute but it is equally infinite. It is confined to one state only because of the merits of intellect that is the resolution and the ego.
The Jiva is neither a male nor a female and neither a neutre gender. It assumes form according to the body it merges or impregnates into. It is devoid of titles but has to bear the fruits of its actions by taking birth in different Yonis (forms)
THE METHOD TO LIBERATE ONESELF FROM LIFE AND DEATH
Due to the actions performed, the body has to undergo transmigration and as a result a wale of sufferings. Humans can liberate themselves only when they realize the eternal truth and the supreme God in their heart. That supreme God is formless but can be attained by devotion, faith and pure love. A person who realizes him becomes immortal and is freed from the vicious cycle of life and death.
SIXTH CHAPTER
SUPREME GOD IS THE CAUSE OF THE UNIVERSE
Some scholars refer to time and some scholars refer to nature as the reason behind genesis of the universe. In reality these people are hypnotized by the glory of the Lord and are not able to perceive the evident reason behind the universe. That supreme God is the one that initiates this process of the universe. He is omniscient and has created this universe made up of five elements.
The Supreme God first created the five elements of nature and by uniting the animate with the inanimate, He created this strange world which can be experienced in different forms.
LIBERATION BY KARMAYOGA (SELFLESS ACTIONS)
Those Karma Yogis, who perform all their duties coveted to the Varnashram and according to the situations, who renounce their desires and attachments, destroy all their accumulated actions as by surrendering them to the supreme Lord and the Karma Yogi is no longer associated with the Karmas.
Such people attain divinity and transcend all the worldly ephemeral and material attachments which are merely a delusion.
LIBERATION THROUGH WORSHIP / PROPITIATION
Only the supreme God is worth praising. The supreme Cosmic soul is beyond time. He is the reason behind the union of nature and the Jiva. The person who has indomitable faith in the supreme God and propitiates Him out of devotion and respect undoubtedly is freed from the shackles of misery and heads towards godhood.
LIBERATION THROUGH KNOWLEDGE
It is that supreme God that regulates the universe. He is the one who destroys evil and propagates peace, dharma and happiness. He is the protector of all comforts and is the base of this entire universe. He is present within us, in our heart. By realizing all these things the scholars attain godhood.
The supreme God or the Cosmic spirit is the God of all gods and is venerable for all the gods. He is the embodiment of divine knowledge, light and is the master of all protectors.
THE PRAISES OF THE SUPREME GOD IN DIFFERENT WAYS
The supreme God is omnipresent and omniscient. He is all pervasive and all mighty. He is the embodiment of divine knowledge and love. He is attainable by knowledge, actions and devotion. Even the Sun loses his brilliance before the supreme God.
By realizing Him the unredeemed soul is liberated for eternity. There is no other way one can realize divinity.
THE FORM OF GOD
The supreme God is beyond time and is the embodiment of divine knowledge.
He, who seeks the refuge of the Supreme God, attains salvation.
CONCLUSION: This story is famous that as a result of penance, a sage named Shwetashwatara renounced all worldly happiness. He practiced restraint and meditated on the divine Cosmic spirit. On realization, he gave sermons to the people who are devoted and are devoid of ego. In this way, this knowledge is narrated in the Upanishad.
This knowledge should be given to only a disciple who has patience and is calm. According to the faith in the supreme God and the faith towards the Guru, the curious disciple realizes many truths. Hence, devotion and faith are the things that are imperative for realization of the divine Cosmic spirit.

PEACE INVOCATION
AUN SAHANAA AVATU SAHANAO BHUNAKTU|
SAHAVIRYAM KARUAAVAHAI| TEJASVINAVADHITA MASTU MA VIDVISHAA VAHAI|

BRIHADARANYAKA UPANISHADA

Introduction - The Brihadaranyaka Upanishada is an integral part of the Vajaseneya Brahmana of the Kaanva branch of the Yajurveda. With respect to the size, this Upanishad is biggest among all the Upanishads hence its name Brihat, and because it is worth reading in the forest (Aranya), it is known as Aranyaka. Along with it huge size, the comprehensiveness of the meanings also is noticeable. The knowledge of self-realization is the theme of this Upanishad covered over a length of six chapters.
Once upon a time, the gods decided to defeat the Asuras by Udgeetha. Udgeetha is a segment of the Karma performed during a religious sacrifice. They decided to suppress all the evil impulses with the aid of Udgeetha. They told the proud gods of the speech, nose, ears, eyes and skin to sing the praises. Every god, through his action, sang the praises so as to enhance the strength of goodness but they were selfish. They wanted to enjoy immediately the fruits of what they had done.
This selfishness itself is a evil or demonic quality. That is why their work went in vain. At the end the prime 'prana' was told to perform this karma. On this, prana started contemplating. 'Prana' itself does not enjoy any material pleasures and it is his blessings that the senses do enjoy the pleasures. All the other senses are awake at times and sleep at others, but the prana is always awakened. When 'prana' was praised the demons were absolutely defeated and the gods were victorious. We construe from this story that the root of all evil deeds and thoughts lie in selfishness. Till the Jiva is attached and locked in the shackles of evil, he cannot be liberated from this vicious cycle of misery. The persons who surrender all attachments cannot be affected by any temptation.
The second chapter begins with the conversation between Drupta bala Gargya and Ajaatashatru. The emperor of Kashi. Ajaatashatru was a great thinker and a philosopher, while Drupta Gargya was self-conceited. When he said to Ajaatashatru that- " I will give the knowledge of the Divine Cosmic Spirit." Ajaatashatru immediately gave him one thousand gold coins. This Shruti thus opines the fact that the king was indeed a noble soul, he would not see other's weaknesses and shortcomings, rather he would respect one and all. Along with this the greatness of the Cosmic Divine knowledge is also enumerated. After this whoever (who had pride on the Aditya) was taught Divine knowledge by Gargya was proclaimed as non-venerable. Ajaatashatru went to the extent of stating the benefits of their propitiation also.
As a result of this, Gargya was confused and his ego ceased to exist. He sought the refuge of the king at last so that he could understand the Divine cosmic Spirit. Listening to this, the king, holding his hand took him to his palace to a sleeping person and called out to Moon who was self-conceited because of prana, by different names i.e. Brihat, Pandakhaasa, Soma, Rajan etc.
But despite this, the sleeping person did not get up. The King gradually went near him and pressed his hand. As soon as this happened the person woke up.
Through this incident, the Shruti opines that all the gods, who are proud of their name and beauty, are not in reality the Vignamaya souls. The Vignamaya souls are devoid of name and form. Although the divine God is omnipresent the Supreme God resides in the heart of each and every creature.
In the real sense, He is the real inspirer and the one who really bears. The other gods who are proud of their senses are also expressions of that divine god. Without His reign, all their independent energies are useless and futile. Because they control the senses they are prana (breath) but the divine soul, because He is the controller and inspirer of the prana, is the prana of the pranas i.e. Mahaprana.
In the fourth Brahmana of this chapter itself is the conversation of Yagyavalkya and Maitreyi. Yagyavalkya had two wives- Maitreyi and Katyayani. Amongst them Maitreyi had realized the divine cosmic spirit while Katyayani was a woman with ordinary intellect. When Yagyavalkya decided to renounce the world, he decided to divide the property between his two wives. On this Katyayani did not say anything as she was desirous only of physical or material pleasures. Maitreyi commented- "If this entire earth filled with wealth and riches becomes mine, Shall I become immortal?" Listening to this Yagyavalkya replied- "One cannot expect to attain immortality by wealth. But one can enjoy all the physical pleasures like a desirous person." Maitreyi became all the more curious, she asked- "What shall I do by taking that which cannot make me immortal? Tell me something by which I will become immortal?"
"In reality this is the real form of detachment and judgement. He who does not see the birth of these aforesaid things within himself cannot realize God", seeing the curiosity of Maitreyi, Yagyavalkya gave her the sermon of the Divine cosmic spirit. He told her that the soul and the cosmic spirit are in reality one and self-realization is a way to realize this entire world. It is defeat to see anything or realize anything other than the soul. All humans take birth from that cosmic soul and that all creatures devoid of the realization of that soul reside in final dissolution and the ignorance. In this way everything is pervaded by the divine cosmic soul. For that person everything is devoid of the doer, the act and the effect. It is not easy to realize the element of the divine soul as that divine cosmic soul is omniscient.
After this comes the 'Madhubrahman'. The nectar is the essence of many types of flowers. The flowers are for the nectars. The flower is the benefactor and the nectar is the beneficent. This relation of the benefactor and the beneficent is referred to 'Madhu' in this Brahmana. It is opined that- All the things/ elements i.e. earth, water, fire, air, space, moon, lightning and directions are the motives of the four elements and the humans or creatures created are emerged from these four elements. But this is the practical view -point. In reality all these four elements reside in and are protected by the Divine cosmic soul. This is the real and divine form. In this way the Madhubrahman speaks of the all pervasive nature of the divine cosmic soul and that each and every atom of this universe contains that divine cosmic element.
|| INDRO MAAYABHIHI PURU RUPA EEYATEY ||
This Shruti states that it is that divine energy who with the aid of the Mayashakti (divine play of delusion) that assumes all forms.
The second chapters following the Madhu kanda is the Yagyavalkya Kanda.
The chapter begins with the narration of king Janak who performed a religious yagya and gave plenty of money in Dakshina. All the scholars, Brahmins of the Panchal region were present on the occasion. The king proclaimed: "scholar, who is the most intelligent and has realized Brahma, can take from my cowshed ten thousand cows on each of whose horns twenty gold coins are tied." There was not even one scholar who had the courage to come before the king and assertively state that he was the most noble and greatest scholar. At that time, Yagyavalkya got up and told his Brahmacharis to take away all the ten thousand cows. Seeing this, all the Brahmins present were unnerved. One of them asked- "Do you think you are the greatest scholar to have realized the supreme God?" Yagyavalkya's reply was indeed of a sublime noble soul. He replied: "We respect that person who is incessantly meditating upon the Brahma but we are desirous of the cows. After this all the Brahmins present asked one question each to Yagyavalkya and were satisfied with the answers."
In the end, Gargi asked him what is the cause for the evolution of the different Lokas (worlds). When she asked the cause of the evolution of the Brahmaloka, Yagyavalkya stopped her. He told her: "the Brahmaloka and its evolution is devoid of doubt and to question its evolution itself is a crime." Therefore he refuted and repudiated the question.
After this Yagyavalkya himself asked a question to the Brahmins present. No one could dare to answer that question.
The first Brahmana of the fourth chapter comprises of the conversation between Janak and Yagyavalkya. Janak had heard from different sources that the speech, the prana, the eyes etc. are basically embodiments of Brahma. Yagyavalkya asked Janak about the purview and the greatness of these embodiments. He also told him how each of them can be propitiated and the attainment of the Devaloka. Listening to this Janak considered these things as the greatest attainments and wanted to give one thousand cows to Yagyavalkya. But Yagyavalkya told him that taking wealth from a disciple who is not satisfied is against his father's principles and refused to accept Dakshina (gifts/fees).
In the second Brahmana considering Janak as the authority, Yagyavalkya narrated to him the gigantic form of that cosmic soul that is all pervasive and immovable. On this, the king Janak was thoroughly satisfied and he surrendered all the riches and wealth at the feet of Yagyavalkya.
The third and the fourth Brahmanas of the fourth chapter speak of the conversation between Janak and Yagyavalkya. Although Yagyavalkya had taken a resolution that 'I won't say anything to Janak', but he had agreed to answer all the questions Janak asked. That is why he asked- "Whose effulgence is the cause of purush's radiance?"
This incepts the debate and conversation between both of them which assumes a comprehensive form and is explained and narrated in both the Brahmanas. Finally both come to a conclusion that Atman (soul) is the sublime radiance or flame that is enkindled. They themselves are light. He can see these things in the dream state. Although he is desirous of enjoying everything, he is absolutely detached and isolated. In the state of Sushupti, the material world ceases to exist and finally he goes and resides in the Anandmaya swaroop (a form embellished with divine happiness). As he is the vision of the person seeing, breath of the person breathing, taste of the person tasting, the speach of the person speaking, the sound of the person listening, the intelligence of the intellectual and the realization of the person striving to realize, he is devoid of any shortcoming as the real form of whatever is there is the atma (soul) itself. Therefore whatever we listen or speak is the expression of the divine cosmic soul. So that divine cosmic soul who is unpercievable is all pervasive.
He, who realizes this, become selfless and Aapta-kama. The soul does not undergo transmigration but the soul is nothing but the Divine cosmic soul and eventually the soul becomes one after merging with the divine cosmic spirit.
After this the fifth Brahmana speaks of the conversation between Maitreyi and Yagyavalkya. The sixth Brahmana speaks of the tradition and lineage of the principal teachers and with that the Madhukanda ends.
The fifth Brahmana of the Upanishad begisn with the Khilakanda. Different types of propitiation are mentioned here. There is also a very interesting story in the beginning. The son of Prajapati, the gods, humans and the demons celibate while staying at their father's place and requested Prajapati to give them a sermon. Prajapati pronounces the word 'Da' thrice and this syllable 'Da' encompasses the sermon to be given. The gods who are desirous assume the meaning to be Daman (suppression)- suppression of the senses or control or restraint. The cruel asuras assume the meaning to be Daya or pity towards all creatures. Humans who desire wealth assume the meaning to be 'Daan' or 'donation'.
In this way according to their nature all of them were satisfied and contented.
Other than this, many types of propitiation are also explained. The first Brahmana of the sixth chapter narrates the acrimonious debate of the senses amongst themselves who at the end realize that 'prana' is the noblest of them. The second Brahmana speaks of the conversation between Shwetaketu and Pravahana. Shwetaketu assumed himself to be scholar just by studying all the texts. To display his knowledge he came to the court of Pravahana, the king of Panchal. The king realized that he was proud and asked him five questions which were related to the concept of life and death. Shwetaketu could not answer even one of them properly.
He sought the help of his father, his Guru Aruni. He also failed to find an answer to the question put by the king. Both the father and son went to Pravahana and asked him about the answer. Pravahana gave them the sermon of Panchagni Vidya.
After this the third and fourth Brahmana of the Brihadaranyak Upanishad opines the concept of Shrimanth and Putramantha actions. Both these karmas are interrelated. This speaks the methods of begetting a good progeny. The fifth Brahmana of the Khilakanda speak of the lineage and tradition of the principal teachers. In this way the Upanishad concludes.
PEACE INVOCATION

AUM PURNA MADAHA PURNA IDAM PURNATPURNAM UDACHYATE
PURNASYA PURNA MAADAAYA PURNAMEVAAVA SHISHYATEY||
SHISHYATEY||

AUM SHANTI! SHANTI! SHANTI!
The first chapter of the Brihadaranyaka Upanishad comprises of six Brahmanas. The first chapter speaks of the presence of time in the body of the horse. Next comes the Ashwamedha and its glory along with the positioning of the planets etc. Emergence of the Ashwamedha Agni and emergence of the gigantic form Agni from water and the resolution of Prajapati to perform the religious sacrifice and death has been represented as the one who enjoys the material happiness.
THE FORM OF PROPITIATION OF ASWAMEDHA
Prajapati expressed a desire that may anybody be a religious sacrifice. " May I the one embellished with the soul be embellished with a body" and saying this he entered it. As a result of estrangement the body assumed a shape of a horse and got bloated. In this way Prajapati is literally referred to as a horse and he is praised in a similar way. When he entered, he was devoid of perseverance and conviction and was impregnable but finally became pregnable. This is the quality or the merit of the Ashwamedha Yagya.
Thus Ashwamedha represents Prajapati himself and is praised in a similar fashion. Prajapati contemplated on the Ashwa (horse) with putting the reins on the horse. In this way he kept the horse for himself considering himself to be the God of the horse and sent the other animals to the other gods.
Thus all the people who perform the religious rites acquire the Prajapatya animal (accepted by all the gods) through mantras and recitation of incantations.
THE BENEFITS OF THE PROPITIATION OF ASHWAMEDHA
Now they tell us the fruits or benefits of the propitiation of the Ashwamedha. This sun which is radiant and gives light to the entire universe. The benefit in form of the sun's years is the body itself.
These both Agni and Aditya are basically Arka and Ashwamedha but both these forms of deaths are in one and only one form of God. A person who realizes this conquers death and becomes immortal. Death becomes a part of his soul.
THE METHOD OF NAME RECITATION FOR PRANA PROPITIATION
The third Brahmana of the first chapter speaks about the strife between the Gods and the Asuras and thoughts related to Udgeetha are analyzed in depth. Amongst all the senses the greatness of Prana is explained in detail. A person who propitiates the 'prana' transcends death. The concluding chapter speaks of the methods of name recitation. A person who realizes the glory of the prana should recite the Saama i.e. one should recite all these three mantras.
ASTO MA SADGAMAYA| TAMASO MAA JYOTIRGAMAYA| MRITYORMA AMRITAM GAMAYA|
Lead me from Asat (evil) towards Sat (Good), lead me from the darkness towards light, and lead me from death towards immortality
In this way the Sadhaka, one who propitiates the prana contemplates on the mantras and merges into prana. He should ask whatever he desires. The Udgeetha realizes the prana, that is why, like the prana he is successful in accomplishing all his desires. In this way propitiation of the prana helps us beget all the material pleasures.
THE EVOLUTION OF THE UNIVERSE (TANGIBLE) FROM THE FORMLESS AND INTANGIBLE BRAHMA
The fourth Brahmana of the first chapter narrates how Prajapati created this world out of union and copulation. The evolution of the universe and its description follows. This universe before becoming conspicuous was intangible but it assumed a name and form afterwards. There can be no effect without a cause. In this way the preserver and protector of this universe, the Supreme God assumed a form and the senses to perform the necessary actions and duties. In this way the divinity of that Supreme God is present in an intangible form in each and every creature. Just as the fire is concealed in the Kashtha (wood), similarly this atman (soul) is hidden in the body. People cannot see the soul because it is not perceivable or decipherable.
THE ONENESS OF THE FORMLESS AND THE ONE WITH FORM AND THE BENEFITS OF THE PROPITIATION OF THE SAME
This tangible and palpable universe is incomplete. The body develops a relation with the Jeevatma (unredeemed soul). The prana assumes different names because of the actions performed i.e. speech, sight, hearing, thinking, smelling etc. But it remains incomplete.
Hence, we should propitiate the atma (soul) as it is the soul where all, the mind, the prana become one. The ultimate thing in this world is the Atma. The person who realizes the entire universe eventually attains bliss.
INCANTATION FOR PRAISING PRANA VRATA
The fifth Brahmana of the first chapter speaks of the creation of food for the soul and also the spiritual analysis of it. The other things mentioned are the method to realize the three worlds, the philosophy of Adhidaiva, Adhyatma prana darshan, the glory of the Devaloka (abode of the gods).
This prana itself is god. The sun rises and sets in from this prana itself. This dharma has been created by those gods. It is there today and shall remain tomorrow.

CHANDOGYA UPANISHADA

Introduction: The Chhandogya Upanishad is an integral part of the Tavalkara Brahmana of the Samaveda. The Kenopanishad also belongs to the Tavalkara Brahmana. Therefore, the peace invocation for both of them is one. This is a very important Upanishad. The method of narration is very methodical and witty. It includes the comprehensive description of the Divine knowledge, the allied useful deeds and propitiation. This Upanishad comprises of eight chapters in which the first five chapters deal with worship and propitiation and the last three chapters deal with the analysis of knowledge.
THE SYNOPSIS OF CHHANDOGYA UPANISHAD
One sees the beautiful analysis of worship and knowledge in the Chhandogya Upanishad. To facilitate understanding, some stories have also been narrated when necessary. The first chapter speaks of Ushasti who would stay in Ibhyagrama. Ushasti was very adroit and conversant with the different rituals. Once upon a time, there was a famine in the region of Kuru where Ushasti was staying. There was rain of stones and hail due to which people had to live without food. When the situation worsened further, the people went to a mahout and asked for some food. He had some left over horse grams, which he was hesitating to give away. But Ushasti took it from him and protected his body. When mahout gave him the horse grams saying: "It is left over" and told him not to take it.
When the mahout expressed his doubt Won't you be cursed with the sin of eating leftover food? Ushasti said: "I can stay alive without eating this. I can get water wherever and whenever I want. Thus I do not recommend drinking of left of water. In this way, he advised that a person can neglect or overlook the codes of conduct only when there is a question of survival or when one's life is at stake.
The conversation between Shilak, Chaikitayan and Pravahana encompasses the entire first chapter. The fifth chapter speaks of the curiosity of the ancient Maharshis such as Shaal that brought them to the court of king Ashwapati to ask him about the Vaishwanar Atma. This thing is clear from all these incidents that the Brahmins are the only people authorized to give sermons according to the eternal code of conduct for disciples, but if there is some nobler type of knowledge possessed by someone else, one can seek his tutelage. The stories of the Aranyakas exhibit the fact that how much of penance, austerities, service one has to practice and how much humility and truthfulness one needs to imbibe the auspicious knowledge.
King Janashruti bore the humiliation by the charioteer named Raekva just to imbibe the knowledge of Samvarga, which he possessed. But the king has to pay a price for knowledge by giving the charioteer his daughter, the wealth and his empire. Indra practiced celibacy for hundred and one years to realize the cosmic spirit. When Satyakarma Jaabal requested his Guru Haridrumata Gautam to perform the thread ceremony he (Guru) asked him his gotra (lineage). Jaabal replied that he was ignorant about it. Seeing the truthfulness of Jaabal, Guru was assured that Jaabal was a Brahmin and performed his thread ceremony.
Satyakarma acquired the knowledge of divinity through his service of his Guru. After performing the thread ceremony of Satyakarma Jaabal, Acharya Haridrubhat asked him to take his four hundred cows to the jungle for grazing. He also told Satyakarma not to bring them until their number had grown to one thousand.
Satyakarma obeyed his Guru's commands with total devotion. By just taking the cows to graze, he acquired the Divine cosmic knowledge. When he returned with the cows, he was so radiant and brilliant that even his Guru said: "O Saumya! You seem to be realized one. Who has given you the sermons."
Similarly, Upakoshala, the disciple of Satyakarma, acquired Divine knowledge by merely performing the religious rites in a sacrifice.
The seventh chapter contains the conversation between Sanat kumar and Narad. Out of curiosity of divine knowledge, Devarishi Narad comes in the tutelage of Sanat kumar. Sanat kumar asked: "Tell me what knowledge you are appraised of?
After this I shall advice you. Narad replied: "I know , all the four Vedas, History, Puranas (Pancham Veda), Grammar, Shraddha Kalpa, mathematics, Utpaat Jnana, Nidhi Shastra, Logic, Neeti Shaastra, Nirukta, Shiksha, Bhuta Tantra, Archery, Astrology, Garuda, music etc.
Despite having such vast knowledge, Narad was dissatisfied. His condition was like a king who had all the pleasures unimaginable but because of some terrible ailment or pain he wasn't satisfied.
Hence, curious Narad said: "O Lord! I am just well versed with the scriptures but I have not realized the soul. I have heard that the realization transcends all unhappiness. I am unhappy. Kindly help me to transcend all these miseries. I am assured that a person cannot transcend the ocean of misery just by being conversant with the scriptures.
In this way, there are many useful things in the Chhandogya Upanishad. Maximum sutras, which are explained in the Vedanta Sutras, are extracted from this Upanishad. The Jnana kanda is an infinite treasury for the curious. The great statement 'Tatvamasi' is the prime instrument of the Advaita school of philosophy which features in the sixth chapter of this Upanishad. Aruni has explained to his son Shwetaketu, the secret of self-realization using this statement nine times in nine different examples.
The ultimate aim of the 'soul' is happiness, divine, eternal happiness which is the knowledge of the self. The Shruti concludes by directing us towards the ultimate attainment of the human body and inspires us to do so.

PEACE INVOCATION

AUM AAPYAYANTU MMANGAANI|
NAKPRANA CHAKSHUHU SHROTRA
MATHO BALAM INDRIYAANI CHA SARVAANI|
SARVA BRAHMAUPANISHADAM MAHAM BRAHMA NIRAKURYAM
MA MA BRAHMA NIRA KARODANIRA KARANA-MASTVA NIRAKARANAM ME ASTU|
TADAATMANI NIRYATE YA UPANISHASTU DHARMASTE MAYI SANTU TEMAYI SANTU|
AUM SHANTI!SHANTI! SHANTI!

FIRST CHAPTER (1ST PART)

The first part of Chhadogya Upanishad's first chapter speaks of the propitiation of the 'Omkar' through the 'Udgeetha' point of view. The topics covered are the beautiful elements of Udgeetha, the description of Udgeetha of 'Rik' and 'Sama' in the worship of Udgeetha, the fruit of the worship of Udgeetha, etc.
THE PROPITIATION OF OMKAR FROM UDGEETHA'S POINT OF VIEW
'Aum.' This word, says the Shruti, is the Udgeetha. The person who recites AUM or OM in the yagya and thereafter starts the 'Saamagaana'. This is the propitiation of Udgeetha.
'Aum' is closest synonym of the Supreme God. One experiences happiness by using and reciting this word often just like happiness experienced by the common man by reciting the name of the beloved. Though it is synonymous with the Supreme God, the 'AUMKAR' is expressed in the word form only and eventually it represents itself in the form as the symbol of God. Reciting 'Aum' is the best way for propitiation of the Supreme God.
As the word Aum is an integral part of the Udgeetha Bhakti and is represented as 'Udgeetha'. That is why one should with total concentration and devotion supplicate the 'AUMKAR' by Udgeetha who is the part of Karma (action) and is the symbol of the Supreme Lord.
A stotra of the Samaveda is referred to as Udgeetha. AUMKAR is the fraction of it, that is why it is referred to as Udgeetha.
THE BENEFIT OF THE PROPITIATION OF AUMKAR
That person who propitiates the Udgeetha form word 'AUMKAR' attains all what he desires. The Shruti states: "He becomes all that he worships and supplicates".
THE PROPERTY/QUALITY OF AUMKAR
'AUMKAR' is embellished with the merit of prosperity as it is a word that hints towards experiences. Just as when we approve a particular thing said by someone we say 'Hmm' (AUM).
He who realizes the Udgeetha in this form and propitiates it attains all that he desires. Approval itself is prosperity. A person who is prosperous only can approve by saying 'Aum'. This shows that 'AUM' is embellished by the property of prosperity.
As he who realizes the Udgeetha Akshar (word) becomes the worshipper of that thing that is embellished with quality of prosperity and fulfills all the desires of the person.
THE PRAISES OF AUMKAR
The Trayi Vidya of Rigveda, Samaveda and Yajurveda emerges from the word AUMKAR. By reciting AUM, the Adhvaryu (one of the Brahmins of the Yajurveda) performs his duty. The Udgeetha starts songs first by reciting AUM. The entire Vedic rituals are created for propitiation of this 'Divine word'. For the initiation of action the juice of wheat and barley is presented as the oblation for its greatness.
The allied actions of the Rigveda etc. are also for supplication of the divine word. 'AUMKAR' is symbol of the Supreme God. The propitiation of 'AUMKAR' is done by the prana of 'Ritvija' and 'Yajamana' and recitation of the divine word.
That person who propitiates the 'AUMKAR' in that aforesaid manner and worships the Akshar Brahma, merges with the immortal divine element and is liberated. He becomes immortal just like the gods.
THE GLORY OF UDGEETHA WHICH REPRESENTS THE SKY AND ITS BENEFITS
To exhibit the greatness of the propitiation of Udgeetha, the conversation between Shilak, Dalabhya and Pravahana is narrated.
Seeking the approval of Pravahana, Shilak said to Dalabhya: "The ultimate state of this world is the sky (space). The word sky (space) is synonymous to the epitome of God. All humans take birth from that sky (space). Everything finds its end in the space element. The space is the refuge of each and everything. This Udgeetha which represents the Supreme God is the noblest of all.
That scholar who realizes that Udgeetha and propitiates that Supreme God 'Aum' attains good Lokas or states.
The son of Shaunak, Atidhanva explained it as the 'stomach of Shandilya' and said: "My descendants will know this Udgeetha from my children until then the life on this earth will ameliorate and improve gradually. Even in Heaven they shall attain good state and Lokas. That person who propitiates Udgeetha in form of the sky or space, his life becomes nobler and sublime and even in state of bliss , he attains better Lokas or states.
THE ANECDOTE OF USHASTI
The ten parts of the first chapter narrate the anecdote of Ushasti. During the famine, Ushasti took a handful of left over horse grams from a mahout to save his life. As he did not drink the left over water as potable water was available. Ushasti with the desire of becoming Ritwij went to the religious sacrifice organized by the king.
At the ceremony, he criticized the Presentator and the Udgeetha (one who recites) that if without knowing the gods, they invoke them, they will immediately meet their death. On this, the king welcomed Ushasti and entrusted the work of Ritwij.
He answered the questions one by one put forward by the Udgeetha and the presentator.

THE GOD OF PRANA THAT LIES IN INVOCATION

The prastotra asked Ushasti with the emotion of a disciple: "Who is that god who lies in the invocation. Ushasti replied: "That God is the prana (breath) as he pervades all the humans. He takes birth from all the prana. All the creatures static and dynamic at the time of final dissolution end in prana. At the time of evolution also that human is created from that prana. So it is this God of prana lies in the introduction. If you invoke God without realization, your head would be decapitated. On my prohibition, you did not do that deed, otherwise you would have met your death.
ADITYA IS THE GOD ACCORDING TO UDGEETHA
The Udgeetha asked Ushasti with humility and devotion: "Lord! Who is the God concerned with Udgeetha. On this Ushasti said: "That God is Aditya. As all humans sing the praises of that Aditya who has risen. That Aditya God is the one concerned with the Udgeetha.
FOOD IS THE GOD CONCERNED WITH PROTECTION
The Pratiharta asked Ushasti: "O Lord! Who is the God concerned with protection and preservation? Ushasti said: "That God is food. All the humans exist and sustain on food. Hence food is the sole preserver of human life on this Loka.
In this way, the synopsis of the Shruti says that we should propitiate the invocation, The Udgeetha and Pratihar (preserver) with the Prana, Aditya and the Anna (food)
The benefit is the tangibility of the prana and the prosperity of the work (karma)
SECOND CHAPTER
THE PROPITIATION OF THE SAMA ACCORDING TO THE SAINTS
The second chapter narrates the worship of all the Samas through the Shrutis. The first chapter speaks of the propitiation of the eleven organs of the body and the second chapter deals with the gods of the eleven organs. Shruti says: "The propitiation of all the Samas is good and sublime. That which is sublime is known as Sama. An example is cited to explain the same. When it is said that this person went to the king via the Sama, it means that he has become noble and sublime.
On the contrary if one comes with the 'Asama' it means that he has come with an inferior motive or is considered mean.
After this it is also said that 'Our Sama is done' which means that auspicious work is accomplished. When it is auspicious, it is considered good and when it is inauspicious, it is considered as bad. In this way, the one solitary meaning of Sama, Sadhu and Shubha is delineated.
That person who realizes (known as Samasadhu) this and worships in that manner, is embellished with all the good qualities and becomes humble as a result.
THIRD CHAPTER
After narrating the different types of propitiation of the Sama, the Shruti speaks about the fruit of the yagya as the embodiment of the Sun. It is one thing that can bestow upon us the greatest of all things amongst all the four attainments.
MADHU VIDYA (KNOWLEDGE OF NECTAR)
This Aditya is unequivocally the nectar of the Gods. The sky itself is the 'horizontal bars' on which it is suspended. The space is the 'umbrella' or 'parapet' and the rays are the 'small mosquitoes' staying in it.
As Aditya pleases all the Gods and is beloved, he is really the nectar. When all the food, fluids, juices cease to exist, this Aditya merges in the Supreme God and becomes one. He attains Brahma Loka. In the Brahma Loka, the Sun neither rises nor sets. He who realizes the Veda in form of the Madhu Vidya, the Sun never sets for him. That Aditya becomes the unborn Supreme God who neither rises nor sets.
SHANDILYA VIDYA (KNOWLEDGE BESTOWED BY SHANDILYA
The Shruti speaks of that supreme divine God who is embellished with three feet, infinite qualities and insurmountable powers and who can be propitiated in different forms. This entire universe is definitely Brahma. The universe takes birth and finally dissolute in that Brahma. All actions and deeds take place in that Brahma. Hence, one ought to worship God without desire or hatred. The purush is embellished with Yagya and is definite. Like that purush is definite, also attains death. Hence the purush should decide and resolute a particular thing.
THE TOTAL BRAHMA EMBELLISHED WITH THE QUALITIES
How should the soul (purush) decide? The Shruti comments on this- That Brahma is Manomaya (pervaded in the mind), the prana is the body, embodiment of divine light, a truthful resolution, the sky is the body, Sarvakarma (one who accomplishes all deeds), Sarvakama (One who satisfies and exhausts all desires), Sarvagandha (embodiment of all fragrances) and Sarvarasa (embodiment of all juices/tastes).
He is the one who encompasses the entire universe, devoid of speech and dilemma.
BRAHMA IS THE BIGGEST AND THE MINUTEST
The Shrutis say: "The soul which resides in the heart is smaller than mustard and food and is bigger than the space, the sky and the other Lokas. This soul is all pervasive and is in every atom and molecule of this world.
He who decides in this way that "I shall attain the supreme God after death" attains bliss, undoubtedly. This is said by Shandilya. Shandilya Rishi says: "Those people who are the principal teachers of the knowledge of propitiation, that scholar who takes a resolution definitely attains godhood".