The Taittiriya Upanishad: A Path to the Ultimate Reality

The Taittiriya Upanishad, a venerable text within the "primary" or foundational Upanishads, forms an integral part of the Yajur Veda. Its central declaration is that the supreme human aspiration lies in realizing the Brahman, for only this knowledge embodies ultimate truth. This profound scripture is meticulously organized into three distinct sections:

1. The Siksha Valli, which meticulously explores the discipline of Shiksha, focusing on phonetics and the precise art of pronunciation, a foundational element among the six Vedangas, or auxiliary limbs of the Vedas.
2. The Brahmananda Valli, dedicated to unraveling the profound nature of Brahman, endeavoring to define this ultimate reality as "Truth, Omniscient, and Infinite".
3. The Bhrigu Valli, which recounts the enlightening journey of Bhrigu, the son of Varuṇa (the Water God), as he diligently pursued and ultimately achieved the realization of Brahman through a series of intense spiritual practices, or Tapas, under his father's sagacious guidance.

The foundational theme of this Upanishad is Brahmavidyā—the supreme knowledge of Brahman. In the preceding section of the Veda, known as the Brāhmaṇa, instructions were given for nityāni karmāṇi (obligatory acts aimed at eradicating past sins) and kāmyāni karmāṇi (acts performed to achieve specific worldly objectives for those desiring them). Now, however, the sacred texts (Śruti) embark upon Brahmavidyā with a singular purpose: to dismantle the very impulse that drives one towards action (karma). Desire (kāma), he explains, is the undeniable root of all endeavor; where desire exists, activity inevitably follows. Conversely, those who have attained all their desires find no compulsion to act, resting instead within their own Self. The true fulfillment of all desires lies in seeking the Ātman, the Self, for the Self is none other than Brahman. Indeed, the Śruti unequivocally declares that the knower of Brahman attains the Supreme End, indicating that liberation is achieved when one abides in one's true Self, transcending the ignorance (avidyā) that veiled the nature of Brahman. This is echoed in passages proclaiming attainment of "the Fearless, the firm abode" and union "with this blissful Self". The Upanishad, therefore, imparts knowledge of the ultimate Reality, for only this profound wisdom can dissolve the desires that compel one to perform actions. Bondage, it is explicitly taught, stems from desire, and liberation from its absence, as seen in texts like the Bṛhadāraṇyaka-Upaniṣad: "As his desire, so is his resolve; as his resolve, so his work; as his work, so his reward... But he who does not desire... his sense-organs do not depart. Being the very Brahman, he attains to Brahman". False understanding of the ultimate Reality—which is truly devoid of all duality and ever one with our own Self (Ātman)—arises from ignorance of its true nature. This false conception engenders desires, which, in turn, propel action. How, then, can action, born of this very ignorance, coexist with the direct knowledge of Ātman? Therefore, true knowledge of Ātman stands as the ultimate antidote to all conditioned activities.

Refuting Salvation by Works Alone

Śaṅkarāchārya addresses a prominent opposing view held by certain Mīmāṃsakas. They argue that by diligently avoiding prohibited actions and desire-driven acts, allowing the fruits of past karma (which has already begun to manifest in the present birth) to be exhausted through experience, and diligently performing all obligatory duties (thereby avoiding the sin of omission), one can effortlessly achieve mokṣa, a state of abiding in one's true Self. Some even contend that Vedic rituals are the sole means to unsurpassed pleasure (svarga), and thus, mokṣa itself can be secured through karma alone. These Mīmāṃsakas assert that for a seeker of mokṣa, knowledge of the Ātman is entirely unnecessary.

However, the Brahmavādin offers a compelling refutation. This view, he states, is fundamentally flawed. Innumerable karmas accumulated over countless past births, capable of producing diverse and even opposing effects (some already manifesting, others latent), cannot possibly be exhausted in a single lifetime. The existence of residual karma, capable of triggering future births, is universally affirmed in countless passages of both Śruti and Smṛti. Texts like the Chhāndogya-Upaniṣad declare, "Among them, those of good conduct here soon attain to a good womb", and the Āpastamba-Dharmasūtra notes, "Then, on returning to this world, he obtains, by virtue of the remainder of merit, birth in a distinguished family". Furthermore, the fruits of diametrically opposed actions—such as the grave sin of Brahminicide and the highly meritorious horse-sacrifice (Aśvamedha)—cannot be reaped in a single birth; they necessitate distinct bodies, one Tāmasic (dark, ignorant) and the other Sāttvic (pure, enlightened). Dharmaśāstras, treatises on law, explicitly state that the effect of even a single action can extend through at least seven births, making the notion of innumerable karmas leading to a single birth logically impossible.

The Mīmāṃsaka then attempts a counter-argument: obligatory rites (nitya karmas) are designed to neutralize unmanifested good and evil karmas. The Brahmavādin responds: this is incorrect. The scriptures declare that the omission of obligatory duties incurs a positive negative consequence (pratyavāya), signifying an "evil" or a "coming evil". Therefore, obligatory rites are intended to avert this pratyavāya, not to destroy previously accumulated karma that has not yet begun to manifest. Even conceding that nitya karmas could destroy unmanifested karma, they could only eliminate impure actions, not pure ones, as there is no opposition between them. A truly pure action is not antithetical to obligatory duties.

Moreover, without true knowledge, the entirety of karma can never be exhausted, because the desires that fuel karma cannot cease. Desire, indeed, arises in those who do not know the Ātman, for such desires target results external to the Self. Desire, by its very nature, cannot exist in relation to one's own Self, which is eternally present, and the Self, as established, is the Supreme Brahman. Furthermore, the omission of a nitya karma is a purely negative act; a positive evil effect cannot arise from a mere negative circumstance. Therefore, such an omission is merely an indicator of an existing negative tendency, a consequence of past accumulated sins. This explains passages like Manu XI. 44, which states that "Omitting the prescribed act, or performing the forbidden act, or being addicted to sensual enjoyments, man will have a fall". To assert otherwise would mean a positive effect emerges from a pure negation, a conclusion devoid of logical support. Thus, the idea that one can achieve liberation without specialized spiritual effort is baseless.

Regarding the Mīmāṃsaka’s claim that mokṣa is a product of karma due to svarga being its outcome, the Brahmavādin firmly refutes this: mokṣa is eternal. That which is eternal cannot be produced, for all observed products are inherently impermanent. Therefore, mokṣa cannot be a result generated by karma.

Refuting Salvation by Works Associated with Contemplation

A further objection is posed: what if karma is combined with Vidyā (contemplation)? Surely, karma thus augmented could produce an eternal result. This, the Brahmavādin counters, is a direct contradiction in terms. To state that something eternal is simultaneously "produced" is illogical. Through inductive reasoning, we discern the universal principle that all created things are impermanent; no amount of Vidyā can alter this fundamental nature of that which is born.

The Mīmāṃsaka persists, suggesting that mokṣa might be like the "destruction" of a thing (pradhvaṃsābhāva), which, though produced, is eternal (since what is destroyed is not reborn). The Brahmavādin’s response: this too is incorrect, for mokṣa is a positive state. No positive outcome of an action—such as a pot, which is undeniably transient—is ever found to be eternal. If mokṣa were a positive result of an action, it too would inevitably be impermanent. Furthermore, the very notion of a purely negative result from an action is problematic. When a pot is "destroyed," what is truly produced are potshreds, which are themselves positive, impermanent entities. The idea of abhāva (non-existence) being a product is a mere "play upon words", a "verbal quibble" as stated by the Bhāṣyakāra. True effects inhere in their substances (e.g., a pot inheres in clay), not in non-existence. Non-existence itself cannot possess attributes; if it did, it would then fall into the category of "being" (bhāva).

Finally, the opponent suggests that if the agent involved in Vidyā and karma (wisdom and works) is eternal, then mokṣa, as the result of a continuous flow of Vidyā and Karma, would also be eternal, like the ceaseless flow of the Ganges. The answer: this too is incorrect, for agency itself is inherently painful. If agency ceases, the mokṣa dependent on it would also cease, proving its impermanence.

Therefore, Śaṅkarāchārya concludes that mokṣa consists solely in abiding in one's true Self, an outcome realized upon the complete cessation of avidyā (ignorance) and kāma (desire), which are the true drivers of karma. Since the Ātman, the Self, is Brahman, and knowledge of this Self leads directly to the eradication of avidyā, the Upanishad, with its profound teachings on Brahmavidyā, forms the subject of supreme study. No cessation of avidyā can ever be accomplished except through Brahmavidyā; thus, the study of the Upanishad is essential for attaining this liberating knowledge, which alone dispels ignorance and concerns our very Self.

The term Upaniṣad itself carries profound meaning: it is called thus because, for those who truly dedicate themselves to it, the bonds of conception, birth, decay, and all suffering are loosened or utterly destroyed. Alternatively, it is so named because it leads the devotee intimately near to Brahman, or because the Highest Good is profoundly seated within its teachings. Therefore, the treatise itself is called Upanishad because its purpose is to produce this supreme knowledge.

Book I: The Foundations of Wisdom (Śikṣāvallī)

Chapter Introduction: The Discipline of Inner Harmony

The Taittirīya-Upaniṣad is structurally organized into three distinct divisions, each illuminating a vital aspect of spiritual growth. The initial chapter, known as the Sāṃhitī, is so named for its meticulous exploration of Saṃhitā, the intricate discipline of conjoining sounds—a fundamental element within the Vedangas, the auxiliary sciences of the Vedas. The subsequent two chapters collectively form the Vāruṇī division, honoring Varuṇa, who famously propagated the profound wisdom of Brahmavidyā that they contain. Finally, the fourth chapter, encompassing sacred verses employed in sacrificial rites (Yajñas), is aptly termed Yājñikī. Among these, the Vāruṇī stands as paramount, as it directly expounds Brahmavidyā, the immediate conduit to humanity's ultimate good: the realization of Brahman.

One might naturally inquire why the Sāṃhitī-Upaniṣad, seemingly a subordinate discipline, is presented first. The answer lies in spiritual preparedness. While Vedic rituals (karma) are undeniably potent in cultivating the necessary qualifications and awakening a fervent desire for profound wisdom, they cannot, by themselves, foster the crucial mental concentration or one-pointedness essential for higher realization. Indeed, the very multiplicity of ritualistic activities might paradoxically lead to greater mental dispersion. The ancient sages, the Kaṭhas, unequivocally emphasize that an acute and subtle mental focus is an indispensable prerequisite for direct, intuitive perception: "By subtle seers alone, with a sharp and subtle mind, is He beheld." This vital one-pointedness is assiduously cultivated through the dedicated practice of dhyāna (meditation). Thus, Patañjali’s Aphorisms on Yoga define Yoga as "the suppression of the transformations of the thinking principle," asserting that their cessation is achieved through consistent practice (abhyāsa) and profound non-attachment (vairāgya). Therefore, it is entirely appropriate that the Sāṃhitī-Upaniṣad, with its emphasis on disciplined recitation and contemplation, precedes the profound teachings of Brahmavidyā, laying the essential groundwork for inner harmony and mental fortitude.

Lesson I: The Primal Invocation for Unhindered Pursuit (First Anuvāka)

A timeless adage wisely reminds us that numerous obstacles frequently lie in wait on the path to any noble aspiration. On the arduous journey to Brahmavidyā, this truth is particularly pronounced, as even divine beings (Devas) may, subtly or overtly, pose hindrances. Hence, the initial and fundamental necessity to diligently strive for their removal. The Bṛhadāraṇyaka-upaniṣad pointedly illustrates this divine inclination: "Now whoever worships the Devatā as separate, regarding ‘He is separate, I am separate,’ he knoweth not. As a cow (is to us), so is he to Devas. Just as many cows feed one man, so every one man feeds all Devas. When one cow alone is taken away, it is unpleasant; how much more so if many are taken away! Therefore Devas do not like that men should know."

This profound passage may be understood thus: Humanity is broadly categorized into those who know Brahman and those who continue to engage in worldly actions. The individual who truly comprehends Brahman transcends all limitations, becoming universal, a truth previously declared in scriptures like the Bṛhadāraṇyaka itself: "He who knows thus etc." Not even the Devas possess the power to impede such a person from realizing this universal identity, for the knower of Brahman becomes the very Self (Ātman) of these Devas. Having expounded the glory of Brahmavidyā’s ultimate attainment, the Upanishad now describes the contrasting fate of the ignorant. One who perceives the Divine as fundamentally distinct from oneself, believing in an inherent separation between worshipper and worshipped, remains utterly oblivious to their own inherent glory as Brahman. Just as animals of superior strength unknowingly submit to weaker humans, so too does the ignorant worshipper fall under the subtle sway of the Devas. Like a single person who benefits from many cattle (cows, sheep, horses) providing various services, so too do individual humans, through their sacrifices and oblations, contribute to the sustenance and happiness of Agni, Sūrya, Indra, and other Devas. From the Devas' perspective, each human represents a valuable resource. Just as a cattle owner grieves deeply if even one animal is lost, how much more distressed are the Devas when many humans achieve Brahmavidyā, thereby ceasing their ritualistic offerings? The Vedas themselves explicitly declare that the Devas find it undesirable for humans to acquire Brahmavidyā, which explains their inclination to erect obstacles. The Vārtikasāra further clarifies this: humans, steeped in ignorance of their true Self, unknowingly labor for external Devas through rites, much like a bull serves a merchant. If these humans, who constitute the Devas' "property," attain Brahmavidyā, the Devas experience a loss. Therefore, they subtly obstruct the growth of wisdom, explaining why even sannyasins, though renunciates, might fall into detrimental behaviors due to subtle divine interference. Beyond the Devas, even other elevated beings, like Ṛṣis, can pose unforeseen challenges. The Vārtikasāra elaborates: an individual who identifies solely with caste and religious order, remaining ignorant of the ultimate Truth and outwardly focused on rituals, unknowingly serves as a cosmic support for all creatures, from Devas to ants. Householders, through various offerings (to Devas, Ṛṣis, Pitṛs, other humans, and animals), metaphorically nourish the entire cosmic web. Since individuals are bound by their karma, Devas and other divine beings acquire these householders through their own karmic bonds, and thus wish them well-being, cherishing them as if they were their own bodies. Acquiring true knowledge often leads to the cessation of ritualistic works, which poses a significant "peril" to the householder's conventional existence, one that even Devas cannot permanently avert. Therefore, Devas and others, out of this perceived self-interest, may subtly thwart the path to wisdom to protect their "property." The Kaṭha-Upaniṣad underscores this difficulty: "Of whom the many have no chance to even hear, whom many cannot know though they have heard." Even the Bhagavadgītā, our Lord's divine utterance, states: "Among thousands of men one perchance strives for perfection. Even among those who strive and are perfect, only one perchance knows Me in truth."

Given the multitude of potential obstacles on humanity's highest spiritual path, a specific mantra is strategically provided at the commencement of the Sāṃhitā-upaniṣad to neutralize them. This mantra is notably absent from the ritualistic section (karma-kāṇḍa), as the performance of rites is generally desired even by Devas, incurring fewer obstructions. While it is acknowledged that sacrificial works and gifts may remove many obstacles, other subtle impediments might persist, requiring this powerful mantra. The primary obstacle to spiritual progress is a lack of genuine spiritual inclination or "relish for knowledge," stemming from deeply ingrained past sins, as a Purāṇa states: "Wisdom-worship is not relishing to men of great sins; on the other hand, wisdom-worship even looks very repulsive in itself." These profound sins are, however, purified by diligently performed sacrificial rites and generous gifts, which collectively cultivate a genuine taste for the knowledge of Brahman, a desire known as vividiṣā. This is supported by the Bṛhadāraṇyaka-Upaniṣad: "Him do the Brāhmaṇās seek to know by sacrifice, by gifts, by the austerity of restricted food." While such rites, performed for immediate material results, might lead to worldly enjoyments and continued mundane existence (saṃsāra), when dedicated to the Lord with devotion, they powerfully act to remove the grave sins that obstruct the burgeoning of wisdom. Our Lord Himself confirms this divine principle: "He who does actions, placing them in Brahman, abandoning attachment, is not tainted by sin as a lotus-leaf by water." A clear and unmistakable sign of such sin's eradication is the emergence of complete non-attachment (vairāgya). The Naiṣkarmya-Siddhi elaborates: "The mind getting purer by works dedicated to the Īśvara manifests non-attachment for the region of Brahmā and the like, and then it is perfect in purity." The Śreyomārga further states that a profound, unshakeable conviction in the worthlessness of all mundane existence, from the highest realm of Brahmā down to the humblest plant, unequivocally signifies the maturation of actions meticulously dedicated to the Divine Indwelling Regulator (Antaryāmin).

Even after achieving this coveted state of non-attachment, numerous obstacles may still impede upāsana (contemplation) or yoga, the profound practice leading to mental one-pointedness. Patañjali’s Yoga-sūtras identify these as: disease, mental dullness, doubt, carelessness, sloth, worldly-mindedness, misconception, inability to maintain focus, and unsteadiness. Diseases are physical or mental ailments. Dullness refers to the mind's unfitness for spiritual work due to an excess of tamas (inertia). Doubt is the absence of clear understanding regarding the object of contemplation. Carelessness signifies occasional neglect of spiritual practice. Sloth is procrastination. Worldly-mindedness indicates a pervasive lack of non-attachment. Misconception involves a distorted view of the contemplation's true object. "Missing the point" implies a failure to progress consistently through higher, more subtle stages of concentration. Unsteadiness manifests as oscillating between dedicated spiritual practice and distracting worldly pursuits. To powerfully overcome these formidable impediments, a specific mantra is recited at the very outset of the yoga path.

Mantra 1.1 thus begins with a potent invocation for divine favor: Om. May the divine Mitra be propitious and benevolent towards us; may Varuṇa likewise grant us His favor; may Aryaman be auspicious to us; may Indra and Bṛhaspati be ever propitious to our endeavors; and may Viṣṇu, whose presence extends boundlessly throughout creation, also grant us His profound favor.. This invocation is a heartfelt prayer for the favorable disposition of various divine intelligences, recognizing their cosmic roles. Mitra embodies the divine intelligence associated with the radiant day and the essential upward life-breath (prāṇa). Varuṇa governs the realm of night and the crucial downward life-breath (apāna). Aryaman is intrinsically linked to the perceptive eye and the life-giving sun. Indra personifies immense strength and dominion, while Bṛhaspati presides over the faculty of speech and the discerning intellect (buddhi). Viṣṇu, the all-pervading Supreme Being, is connected with the very act of movement, symbolized by the feet, and His vastness is universally acknowledged. These and other divine beings operate intricately within the individual human organism. The prayer is offered to ensure their benevolent cooperation, for only when these cosmic powers are propitious can divine wisdom be effectively studied, perfectly retained, and accurately imparted without any impediment. Viṣṇu is described as "of vast extent" either due to His colossal strides as Trivikrama in a mythical incarnation, or because, as the Virāj-Puruṣa (the Cosmic Being), He pervades the entirety of existence, encompassing the whole universe as His boundless form. Thus, all Devas, whether functioning individually or manifesting cosmically, are invoked to diligently remove all potential hindrances for the aspiring student of Brahmavidyā.

Mantra 1.2 then pronounces a direct salutation and profound affirmation of faith: Homage to Brahman! Homage to Thee, O Vāyu! Verily, Thou art the Brahman that is directly perceptible. Indeed, I shall declare Thee to be the perceptible Brahman. I shall declare what is truly right; and I shall declare what is profoundly true. May that very Being protect me; may that protect my teacher. May that protect me; may that protect my teacher.. The earnest seeker of divine wisdom bows to Vāyu, recognizing Him as an accessible manifestation of Brahman, specifically for the alleviation of all difficulties encountered on the spiritual path, acknowledging that the fruition of all actions depends profoundly on Him. Vāyu is addressed as "Brahman immediate" or "perceptible" because, as the individual Prāṇa or vital life-force animating the heart, He is directly perceptible to everyone's consciousness, unlike remote external sense organs (like the eye) whose existence is only inferred. While the cosmic Prāṇa (Sūtra) may seem remote, the individual Prāṇa, which causes the body to expand during the act of breathing, is intimately and directly experienced, leading to its designation as "Brahman perceptible". Although not the absolute, unconditioned Brahman, Prāṇa is addressed as such to gain immediate spiritual access, much like addressing a king's gatekeeper as the king himself out of reverence and to secure passage. The seeker further declares Vāyu to be "the right" (ṛta), meaning that which is intellectually determined as proper and scripturally enjoined, and "the true" (satya), signifying the impeccable execution of this right in both speech and action, as both depend intrinsically on Vāyu. This Brahman, addressed as Vāyu, is implored to safeguard both the student (by granting profound comprehension) and the teacher (by bestowing the divine power to impart this sacred knowledge). The repetition of the protective plea signifies an earnest and unwavering commitment. The student then offers deep homage to the Supreme Brahman, the Inner Ruler (Antaryāmin) who subtly yet powerfully impels all Devas. This Brahman, as the Sūtra (Cosmic Life, Energy, and Intelligence), eternally sustains all beings, as the Bṛhadāraṇyaka-Upaniṣad states: "Vāyu verily, O Gautama, is that Sūtra; by the Sūtra, verily, O Gautama, by Vāyu is this world and all beings are woven." This Antaryāmin is not directly addressed in the second person ("Thou") because He is inherently unseen, knowable only through the profound revelations of scriptures and through subtle inference. However, as the Sūtrātman manifested and intimately connected through Vāyu, Brahman becomes tangibly accessible through the sense of touch, hence the bold declaration: "Thou art indeed Brahman perceptible." This signifies that the Conditioned Brahman, when devoutly contemplated, can be directly perceived. The Chhandogas' Śāṇḍilya-Vidyā confirms this: an aspirant attains the Lord's state by unwavering conviction. The Vājasaneyins also state, "Becoming the Deva, he is absorbed in the Devas," implying direct realization in this very life and ultimate absorption into the divine after physical dissolution. Thus, the student, affirming the truth of his declaration, earnestly prays for profound protection and divine empowerment in comprehending and imparting this supreme wisdom.

The concluding Mantra 1.3 is a threefold invocation of peace, a profound act of spiritual appeasement: Om! Peace! Peace! Peace!. This repetition is far from arbitrary; it is a deliberate and potent act to neutralize three distinct categories of potential disturbances on the arduous path to wisdom: those arising from within the individual's own being (Ādhyātmika, such as illness or mental distress), those stemming from external beings (Ādhibhautika, like malevolent spirits or wild animals), and those caused by subtle cosmic intelligences (Ādhidaivika, emanating from the Devas or forces of nature). Patañjali’s Yoga-sūtras affirm that the contemplation of Īśvara through the sacred Praṇava is specifically intended for the removal of such obstacles, stating: "Īśvara is a particular soul untouched by affliction, works, fruition and impressions. His designation is Praṇava. A constant repetition of it and an intense meditation on its meaning should be practised. Thence arises a cognition of the Inner Consciousness and absence of obstacles."

Lesson II: The Discipline of Sound (Second Anuvāka)

Since the Upanishad’s fundamental purpose is to impart knowledge of its profound, liberating meaning, meticulous care in the study and recitation of its sacred text is paramount; any negligence in this regard could lead to adverse spiritual outcomes. Thus, immediately following the removal of obstacles in the first lesson, the text now proceeds to a crucial instruction in Śikṣā, the science of phonetics and the precise art of pronunciation. Mantra 2.1 declares: Om! We shall now meticulously expound upon the principles of phonetics. This involves understanding the correct articulation of sound, the precise rhythm or pitch, the appropriate quantity or duration, the inherent strength or intensity of utterance, the harmonious modulation, and the seamless union of sounds. Thus concludes this essential lesson on phonetics.. Śikṣā encompasses the precise articulation of individual sounds (varṇa), their specific pitch (svara such as high-pitched udātta), their exact duration (mātrā like short or long vowels), the intensity of their utterance (balam), the harmonious middle tone for recitation (sāma or modulation), and the smooth blending of sounds in conjunction (santāna or union). These are the indispensable elements for achieving perfect Vedic recitation.

The Upanishad emphasizes the grave consequences of carelessness in Vedic chanting. A mantra, when deficient in rhythm, improperly articulated in sound, or incorrectly employed, fails utterly to convey its intended meaning. It can, in fact, inflict harm upon the reciter, as famously exemplified by the mispronounced "indra-śatru" which proved ruinous due to a subtle error in rhythm. The ancient story of Tvaṣṭā and Indra vividly illustrates this: Tvaṣṭā, consumed by a desire for vengeance for his son's demise, prayed for an "Indra-satru" (Indra's destroyer). However, a single, subtly mispronounced accent caused the word to tragically mean "one whose destroyer is Indra," leading directly to Vṛtra's ultimate defeat by Indra.

One might logically argue that if phonetic precision is of such critical importance, this lesson should more appropriately belong within the ritualistic section (karma-kāṇḍa) of the Veda. The insightful answer provided is that because this lesson serves a dual utility—benefiting both the ritualistic and the theological sections of the Veda—it is strategically placed between them. And why is its placement in the theological section prioritized? Because its utility is demonstrably greater where the acquisition of profound knowledge is concerned. In the ritualistic section, errors in pronunciation can often be rectified through prescribed expiatory rites (prāyaśchitta), as exemplified by specific mantras seeking divine rectification for known or unknown sacrificial errors. However, in the theological section, if the sacred scriptures are wrongly understood due to phonetic inaccuracies, the resultant error cannot be simply compensated by expiation. One cannot, for instance, dispel the illusory perception of a serpent in a rope by merely reciting the Gāyatrī hymn; indeed, wrong knowledge is fundamentally not undone by ritual. Furthermore, for a yogi who inadvertently deviates on the path of wisdom, the scriptures explicitly state that no expiation other than theosophy (direct, intuitive knowledge) itself is truly effective. Therefore, the lesson on phonetics is placed here to underscore the immense care and precision required in studying the Upanishads, ensuring the integrity of the profound knowledge acquired and its accurate, unblemished comprehension. It further stresses the importance of reciting the text neither too fast nor too slow, maintaining a proper timing for each sound. While strict grammarian accents may not be universally applicable in the Upanishad’s unique accentless tone, the traditional recitation mode should be diligently learned, for its subtle benefits, perhaps in removing unseen obstacles to contemplation, remain profound though not immediately apparent.

Lesson III: Contemplation of Conjunction (Third Anuvāka)

Having established the meticulous method of Vedic recitation, which yields both immediate (visible) and subtle (invisible) benefits, the Upanishad now introduces a unique and powerful contemplation designed to yield abundant fruits in both this earthly existence and the hereafter. This profound practice is known as the "Contemplation of Conjunction," or Saṃhitā. It commences with an auspicious mantra, serving as a heartfelt prayer for the perfection of this contemplation and the realization of its spiritual rewards, moving beyond the simple removal of obstacles sought in the initial lesson. Mantra 3.1 proclaims: May fame attend us both; may spiritual radiance (Brahma-varchasa) also be granted to us both..

The sacred text then proceeds to articulate this profound teaching concerning conjunction. The fame (yaśaḥ) obtained from a deep comprehension of this sacred teaching of Saṃhitā is earnestly sought for both master and pupil, recognizing their interconnected endeavor. Similarly, the spiritual luster (brahma-varchasa), denoting the inherent radiance derived from Vedic study, is invoked for both. This prayer, primarily uttered by the pupil, is fitting for one who has not yet achieved their full aspirations, though by courtesy, its benefits are extended to the master, who joyously partakes in the pupil’s success. The pupil’s fame naturally arises from the perfect practice of contemplation, while the master's fame rests squarely on the accuracy and profound efficacy of their teaching, signifying the flawless execution of the contemplation without any deficiency. Brahma-varchasa itself denotes the radiant spiritual aura that results from profound Vedic study, encompassing all the auspicious fruits detailed later in this very lesson.

Mantra 3.2 then precisely articulates the essence of this contemplation of Saṃhitā, spanning five distinct domains: Now, therefore, we shall declare the secret teaching of Saṃhitā (the sacred contemplation concerning conjunction) across five categories of objects: within the worlds, within the luminaries, within the realm of knowledge, within progeny, and within the very self. These, indeed, are recognized as the great conjunctions, so it is proclaimed.. The term "Now" signifies its strategic placement immediately after the instructions on recitation methods, and "Then" indicates that the intellect, now accustomed to textual study, requires a gentle yet firm transition towards more abstract and profound truths. "Upaniṣad" here refers to this specific contemplation, as it is the means by which all desired good—including progeny, cattle, and spiritual luster—is brought intimately near to the practitioner. These profound teachings, organized across these five categories, are collectively termed "Mahā-saṃhitās" or "great conjunctions" due to their intricate focus on the principle of conjunction and their expansive scope, encompassing even the very fabric of the worlds themselves. This singular act of contemplation harmoniously unites all five designated domains.

The first domain, "Contemplation of Saṃhitā in the Worlds," is introduced by Mantra 3.3: Now, specifically concerning the worlds: the Earth is to be contemplated as the first form in a conjunction, Heaven as the subsequent form, the Interspace as the point of junction, and Air as the connecting medium. Thus far as regards the worlds.. Here, the initial sound of two conjoined words is to be meditated upon as Earth, the subsequent sound as Heaven, the intervening space as the Interspace, and the connecting element as Air. Madhva clarifies that this refers to the Devatās (divine intelligences) presiding over these elements, as material forms alone are not the direct objects of such profound worship.

The next domain explores "Contemplation of Saṃhitā in the Lights," with Mantra 3.4: Now, concerning the luminaries: Fire is to be contemplated as the first form, the Sun as the second form, Water as the junction, and Lightning as the connecting medium. Thus far as regards the luminaries.. This follows the same precise interpretive principle as the preceding group, maintaining a consistent contemplative framework.

The third domain is "Contemplation of Saṃhitā in Knowledge," explained by Mantra 3.5: Now, regarding the realm of knowledge: the Master is to be contemplated as the first form, the Pupil as the second form, the knowledge itself as the junction, and the act of instruction as the connecting medium. Thus far as regards knowledge.. Here, "knowledge" signifies the sacred text or doctrine being taught and absorbed.

The fourth domain, "Contemplation of Saṃhitā in Progeny," is elucidated in Mantra 3.6: Now, concerning progeny: the Mother is to be contemplated as the first form, the Father as the second form, the progeny itself as the junction, and the act of procreation as the connecting medium. Thus far as regards progeny.. "Progeny" here extends beyond immediate offspring to encompass sons, grandsons, and the entire lineage of descendants.

Finally, the fifth domain, "Contemplation of Saṃhitā in the Self," is presented in Mantra 3.7: Now, regarding the self: the lower jaw is to be contemplated as the first form, the upper jaw as the second form, speech as the junction, and the tongue as the connecting medium. Thus far as regards the self.. The "self" here refers to the entire aggregate of the physical body, the senses, and the Consciousness witnessing them, representing the immediate and tangible experience of "I". The organ of speech, intricately located in the throat and palate, naturally serves as the crucial junction. Mantra 3.8 then concisely concludes this specific section: Indeed, these are recognized as the great conjunctions..

This profound contemplation is not merely descriptive but profoundly prescriptive, meticulously designed to yield specific and tangible benefits. Mantra 3.9 explicitly declares its fruits: Whosoever profoundly contemplates these great conjunctions in the manner thus declared is endowed with abundant progeny and cattle, with radiant spiritual luster (brahma-varchasa), with ample food to sustain life, and with access to the celestial region of svarga.. The term "vid" (to know) here implies upāsana or contemplation—a continuous, scripture-recommended flow of a single idea, firmly fixed upon a perceptible object. Just as devoted service to a Guru or King yields visible fruits, so too does this specific contemplation. Śaṅkarāchārya emphasizes that while "vid" can denote mere intellectual knowledge, here it denotes a mental act dependent on will and consistent effort, making it a subject of spiritual injunction. Mere intellectual knowledge, being an involuntary process, would not necessitate such an injunction. The promised benefits, such as children and cattle, may manifest in this very life or the next, depending on the presence or absence of karmic obstacles.

The text then delves into the Philosophy of Contemplation, drawing from the foundational Vedānta-sūtras. These Sutras are structured into four books, each meticulously divided into four parts and various analytical sections (adhikaraṇas). Each philosophical discussion presented here typically consists of three parts: a Question (exploring antagonistic points of view), a Pūrvapakṣa (the prima facie view, which is ultimately set aside), and a Siddhānta (the conclusive truth, established through the strongest evidence).

A key practical point addressed is the necessity for an upāsaka (contemplator) to be seated during the act of meditation. While the mind's activity is not inherently tied to physical posture, the act of sitting actively prevents drowsiness and minimizes distractions arising from balancing the body or navigating physical paths, thereby enabling sustained and profound contemplation. Furthermore, it is clarified that there is no specific time or place universally prescribed as uniquely conducive for upāsana. While Vedic rituals have fixed times and precise locations, concentration, which is the primary condition for meditation, is not intrinsically enhanced by such external constraints. A pleasing and tranquil environment is generally recommended, but no rigid rule applies to time or place, only that the conditions must allow for achievable and uninterrupted concentration.

The scope of Saṃhitā-Upāsana is then meticulously examined: are the Upāsanas (contemplations) taught in different Upanishads fundamentally identical or distinct? Drawing on established principles from Panchāgni-Vidyā and Prāṇa-Vidyā, the text argues that despite differing recensions (like those found in the Chhāndogya and Bṛhadāraṇyaka Upanishads), the Upāsana itself remains identical if the core teaching is the same (e.g., both describing Prāṇa as "the Best and the Highest") and if they consistently yield identical fruits. Any differing names for Upāsanas are merely recension-specific distinctions. Even a specific vow like Śiro-vrata (mentioned in the Mundaka-Upaniṣad) is understood to be tied to the learning of the Vedic text itself, not to the contemplative practice. Thus, clear marks of identity, when present without counter-indications, confirm the fundamental unity of Upāsana across various recensions.

When a particular Upāsana is taught in multiple places with varying attributes, a crucial question arises: should all these diverse attributes be gathered together and integrated into a single act of contemplation? The principle established in Vedānta-Sūtras III.iii.5 dictates that, yes, all such attributes should be meticulously collected and unified in contemplation, as a greater synthesis of attributes invariably leads to a more profound and comprehensive result, much as different components of the Agnihotra ritual contribute to its holistic efficacy. For instance, attributes like "semen" (from Bṛhadāraṇyaka-Upaniṣad) should be added to the contemplation of Prāṇa, even if not explicitly mentioned in all texts. Thus, all relevant attributes for Saṃhitā-Upāsana from both Taittirīya and Aitareya recensions (such as "Speech is the first form, manas the second form") should be thoroughly integrated.

However, a crucial distinction is then made: some Upāsanas are indeed fundamentally distinct and cannot be combined. For instance, the Udgītha-Vidyās taught in the Chhāndogya and Bṛhadāraṇyaka, though sharing a common name, are undeniably different because the precise object of contemplation itself varies. In the Chhāndogya, the sacred syllable 'Om' within the Udgītha is contemplated as Prāṇa, while in the Bṛhadāraṇyaka, Prāṇa, as the divine chanter of the entire Udgītha, is contemplated as Udgātṛ. Minor similarities (like the "war among vital activities") do not override this fundamental difference in the contemplative object. Applying this principle, the Saṃhitā-Upāsanas in the Taittirīya and Aitareya Upanishads are deemed distinct due to radical differences in their contemplative objects, with the Taittirīya focusing on five groups of objects and the Aitareya on adhidaiva and adhyātma (cosmic and personal aspects).

The discussion then moves to a vital distinction between Self-Contemplation and Symbolic Contemplation. Self-Contemplation involves meditating on the Paramātman (Highest Self) in His conditioned (saguṇa) form, leading to the profound realization, "I am that Paramātman." Symbolic Contemplation (Pratīka), conversely, involves elevating an external symbol (such as contemplating "Earth is first form" or "Manas should be contemplated as Brahman") by superimposing the idea of a great deity or Brahman upon it. Critically, a symbol should not be contemplated as the Self. Symbols, being emanations from Brahman, are perfectly fit objects for contemplating the Supreme, but they are not the Self. The Vedānta-Sūtras IV.i.4 establish that if a symbol (which is an effect) is regarded as entirely one with Brahman (the cause), its very symbolic nature vanishes. Similarly, if the individual Ego (jīva) were to become absolutely one with Brahman during contemplation, it would cease to be a contemplator. To preserve the distinction necessary for the act of contemplation itself, the symbol and the contemplator must remain distinct, much like a cow and a buffalo remain distinct species. Therefore, contemplating the symbol as the Self is deemed erroneous.

While one mode of Self-Contemplation (where Brahman is regarded as one with the individual Self) is generally deemed sufficient, culminating in direct intuitive perception (sākṣātkāra), Symbolic Contemplations can be practiced in any number. Unlike Self-Contemplation, which leads to immediate realization, symbolic contemplations do not typically produce sākṣātkāra. Their primary purpose is to yield specific, distinct fruits (such as progeny or wealth). Therefore, multiple symbolic contemplations can be performed sequentially or conjointly without diminishing the invisible effect of the first, as their aims are varied and not mutually exclusive.

Furthermore, in Symbolic Contemplation, the symbol should always be regarded as Brahman, not vice versa. For example, the initial sound in a conjunction should be viewed as Earth (i.e., divinely imbued with the essence of Earth), not Earth as merely a sound. This hierarchy is crucial because the inferior should always be elevated to the superior, not the other way around, akin to addressing a king's servant as the king to honor him. Brahman, as the presiding Lord, possesses the power to grant fruits regardless of the symbol's inherent nature, just as He awards fruits for reverently honoring a guest. The Saṃhitā (conjunctions) themselves are the chosen symbols to be contemplated as Earth, etc., as determined by the context and the specific injunctions.

Finally, the nature of upāsana (contemplation) itself is profoundly clarified: is it a singular, momentary act, or a frequent, sustained repetition? The conclusive answer is frequent and diligent repetition. Just as Vedic texts are repeatedly recited until they are perfectly memorized, so too must thoughts in contemplation be repeated until the central idea (e.g., "this symbol is Deity") is so deeply ingrained that it becomes second nature, akin to a prince's sovereignty being recognized through constant attendance and homage. This sustained and continuous mental engagement is precisely what constitutes upāsana.

Lesson IV: Prayers for the Seeker's Readiness (Fourth Anuvāka)

Following the intricate contemplation of conjunction, which subtly cultivates mental focus and prepares the intellect, this lesson addresses a crucial prerequisite for the pursuit of Brahman-knowledge: robust intellectual vigor and unwavering physical well-being. It is universally acknowledged that no individual lacking either a retentive intellect or the necessary physical strength (perhaps due to chronic sickness or dire need) can effectively embark upon the arduous journey of divine knowledge. Therefore, this Anuvāka introduces powerful mantras designed to invoke these essential qualities, ensuring the aspirant is fully equipped.

The lesson begins with a heartfelt prayer for profound intellectual strength in Mantra 4.1: I am the very Mover of the cosmic Tree of existence, of all its myriad forms. I am the very essence, the "bull," of all sacred chants. I have sprung forth, as it were, directly from the immortal Vedic verses. May that very Supreme Being, the Lord, invigorate my intellect with penetrating wisdom. O Divine Being, may I indeed become the very embodiment of immortality!. This mantra is not merely for recitation but is intended for profound contemplation and for making oblations to gain enhanced intelligence (medhā) and auspicious fortune (śrī). The sacred syllable Om is extolled here as "the bull of Vedas" due to its preeminence and pervasive influence, just as all leaves of a tree are inextricably bound to its central stalk. Om, though inherently eternal, manifested as the most essential element of the Vedas to Prajāpati. It embodies the ultimate goal, as declared in the Kaṭha-Upaniṣad: "That place which all the Vedas declare... that place I tell thee briefly: it is ‘Om’." The entire universe, encompassed within the very fabric of speech, finds its ultimate root in Om. This Praṇava, the divine designation of the Supreme Lord, is thus invoked to graciously bestow upon the seeker intellectual retention for mastering scriptural teachings and the profound wisdom that directly leads to immortality.

Next, a sincere prayer for both physical and moral health is provided in Mantra 4.2: May my physical body be capable and strong, fully competent for spiritual endeavor. May my tongue possess the sweetest articulation for reciting sacred texts! May I hear abundantly with my ears, absorbing all wisdom! Thou, O Praṇava, art the very sheath of Brahman, subtly veiled by the intellect's comprehension. Do Thou protect that sacred knowledge which I have learned!. This prayer seeks a body fully capable of attaining Self-knowledge and a tongue perfectly attuned for eloquent recitation of scriptures. The combined aggregate of the gross physical body and subtle senses (kārya-kāraṇa-saṅghāta) is to be made supremely competent for acquiring the liberating knowledge of the Self. The speaker addresses Praṇava as the "sheath of Brahman," signifying it as the very seat of His manifestation and the direct means of perceiving Him, emphasizing that this profound truth often remains concealed from ordinary, worldly intelligence. The prayer also extends to protecting the wisdom learned from all obstructing evils, such as attachment and aversion. Praṇava, serving as the repository for meditating on the Supreme, is akin to the protective sheath of a powerful sword. The Kaṭha-Upaniṣad affirms its unparalleled efficacy: "This is the best means, this the highest means."

Mantra 4.3 then introduces essential prayers for material fortune: Bringing to me and ever increasing, clothes and cattle, food and drink—performing this consistently, do Thou then bring to me abundant fortune, adorned with woolly flocks, and accompanied by prosperous cattle. Svāhā!. This seeks a lasting material prosperity, which, when conscientiously coupled with spiritual wisdom, serves as a vital aid in facilitating and sustaining spiritual endeavors. The concluding word "Svāhā" indicates that this is a mantra specifically for making oblations. It is the Supreme Lord, intrinsically designated by Praṇava, who is invoked to secure and diligently preserve this fortune.

The text then provides five distinct mantras for a teacher seeking worthy disciples for the propagation of traditional wisdom. Mantra 4.4, 4.5, 4.6, 4.7, and 4.8 collectively express earnest prayers for the arrival of students: May devotees of Brahman come to me from every direction! Svāhā! May devotees of Brahman come to me in diverse ways! Svāhā! May devotees of Brahman come to me well-equipped with knowledge! Svāhā! May devotees of Brahman come to me perfectly self-controlled! Svāhā! May devotees of Brahman come to me possessing profound inner peace! Svāhā!. These invocations seek pupils endowed with keen intellectual aptitude, free from anger and other negative tendencies, prepared to absorb divine knowledge regardless of their specific worldly aims. Some ancient recensions of the text omit mantras 5 to 8.

Following this, mantras for a teacher's well-deserved fame are given. Mantra 4.9 states: May I become renowned and celebrated among all people! Svāhā!. And Mantra 4.10 articulates a desire for spiritual ascendancy: May I become superior in spiritual attainment to the wealthiest individuals! Svāhā!. This seeks not merely worldly fame as an instructor but also moral and spiritual preeminence over those whose primary focus is material accumulation.

A series of mantras then express a profound, almost mystical desire for intimate union with the Divine. Mantra 4.11 pleads: O Divine Being, may I merge into that essence, that Self of Thine! Svāhā!. Mantra 4.12 beautifully inverts this sentiment: Do Thou, O Divine Being, merge into my very being! Svāhā!. The aspiration here is for a complete, reciprocal oneness in Self, transcending all apparent distinction. Mantra 4.13 further extends this heartfelt plea: In that myriad-branched Self of Thine, O Divine Being, I immerse myself, purifying all impurities. Svāhā!. The term "Bhaga" here signifies the six perfections of the Lord (power, virtue, fame, fortune, wisdom, and non-attachment). The devotee expresses a fervent desire to lovingly serve the Lord as if becoming utterly one with Him, and for the Lord, in His boundless forms, to hold him in divine love, thereby washing away all accumulated sins.

The sacred text then provides a mantra to secure the arrival of numerous disciples, employing vivid and natural analogies. Mantra 4.14 recites: Just as waters naturally flow towards a lower level, as all months are inevitably absorbed into the span of a year, so too, O Disposer of all, may earnest devotees of Brahman spontaneously come to me from every direction! Svāhā!. This expresses a deep aspiration for sincere students to naturally and unfailingly gravitate towards the teacher, much like water flows downhill or months merge into the calendar year. The term "aharjara" (year) is interpreted as that which consumes worlds through the passage of days, or consumes days itself, signifying the flow of time.

The lesson culminates with a final prayer for spiritual illumination and inner peace. Mantra 4.15 invokes: Thou art my ultimate Refuge; shine forth unto me, illuminating my path; indeed, Thou must come forth and unite with me!. This heartfelt prayer addresses the Divine as an ever-present resting-place, a sanctuary from the weariness of mundane existence, the stain of sin, and the pain of suffering. The seeker implores the divine to shed its light upon their spiritual journey and to make them utterly one with itself, akin to an arrow's head flawlessly merging with its target. Material wealth, when sought by the wisdom-seeker, is perceived not as an end in itself but as a means to perform sacred rites that destroy accumulated sins, thereby allowing divine wisdom to brilliantly shine forth. As a Smṛti states: "Wisdom arises in men on the extinction of sinful karma. As in a clear mirror, they see the Self in the self." The prayer is intended to be a model for a teacher of Brahmavidyā, a plea for divine grace to empower both the teaching and the realization of truth.

Lesson V: The Cosmic Utterances (Fifth Anuvāka)

This lesson introduces a profound contemplation of Brahman, distinct from the preceding conjunction exercises. It begins by explaining that after considering Saṃhitā contemplation and the mantras for wisdom and fortune, we now turn to an inner contemplation of Brahman through the Vyāhṛtis, the sacred utterances, aiming for the fruit of self-lordship (svārājya). This section extols Brahman's glory. Since the intellect, steeped in the familiar Vyāhṛtis, might struggle to accept Brahman as entirely separate, the Śruti teaches meditating on Brahman (also called Hiraṇyagarbha) as embodied within these utterances. This fifth Anuvāka focuses on contemplating subordinate deities as represented by the Vyāhṛtis, while the next lesson will treat the Supreme Deity directly.

The three well-known Vyāhṛtis are first introduced in Mantra 5.1: ‘Bhūḥ,’ ‘Bhuvaḥ,’ ‘Suvaḥ’: these are verily the three utterances.. They are called Vyāhṛtis because of their frequent utterance in various rituals, such as the Agnihotra.

The Śruti then reveals a fourth Vyāhṛti in Mantra 5.2: Of them, verily, that one, the fourth, ‘Mahaḥ’, did the son of Mahāchamasa discover.. The mention of Mahāchamasya, a Ṛṣi named after a great Soma vessel, indicates that contemplating the Ṛṣi is part of this upāsana. This Mahaḥ is presented as the primary object of contemplation among the four.

Mantra 5.3 then enjoins how these four Vyāhṛtis should be contemplated: That is Brahman; that is Ātman; its limbs the other Gods.. "Mahaḥ," the fourth Vyāhṛti, is to be regarded as Brahman because Brahman is "Mahat" (the Great). It is also the Ātman because it is all-pervading. The other three Vyāhṛtis (Bhūḥ, Bhuvaḥ, Suvaḥ), representing the worlds, Gods, Vedas, and Prāṇas, are seen as limbs of "Mahaḥ," because "Mahaḥ" (as the sun, moon, Brahman, and food) pervades and enlivens them. This verse also serves as a eulogy for the fourth Vyāhṛti, suggesting its identity with Brahman, the Adorable One.

The Upanishad proceeds to detail the contemplation of the Vyāhṛtis as the Worlds in Mantra 5.4: As Bhūḥ, verily, is this world; as Bhuvaḥ, the mid-region; as Suvaḥ, the other world; as Mahaḥ, the sun; by the sun, indeed, do all worlds excel.. The sun (Mahaḥ), as the trunk of Brahman, contributes to the growth of all worlds, just as the body's trunk nourishes its limbs. The contemplation views each Vyāhṛti in four forms (world, Agni, Ṛgveda, prāṇa). The excellence of all worlds is revealed only when illuminated by the sun, hence the identification of Mahaḥ with the sun.

Next, the contemplation of the Vyāhṛtis as Gods is enjoined in Mantra 5.5: As Bhūḥ, verily, is Agni, Fire; as Bhuvaḥ is Vāyu, the Air; as Suvaḥ is Āditya, the Sun; as Mahaḥ is Chandramas, the Moon; by Chandramas, indeed, do all luminaries excel.. The moon's luminosity is highlighted, as all stars shine brightly only in its presence.

The contemplation of the Vyāhṛtis as the Vedas is then prescribed in Mantra 5.6: As Bhūḥ, verily, as the Ṛks; as Bhuvaḥ, the Sāmans; as Suvaḥ, the Yajuses.; as Mahaḥ, Brahman; by Brahman, indeed, do all the Vedas excel.. "Brahman" here refers to the syllable Om, by which all Vedas are made excellent, as their recitation always begins with Praṇava.

Finally, the contemplation of the Vyāhṛtis as life-breaths (prāṇa) is enjoined in Mantra 5.7: As Bhūḥ, verily, is the upward life; as Bhuvaḥ, the downward life; as Suvaḥ, the pervading life; as Mahaḥ, the food; by food, indeed, do all lives excel.. Food is the ultimate sustenance, satisfying the vital functions.

Mantra 5.8 concludes this teaching: They, verily, these four (Vyāhṛtis) become fourfold; four, four are the Vyāhṛtis.. This emphasizes that each of the four Vyāhṛtis should be contemplated in its four aspects, totaling sixteen, to encompass the Supreme Spirit (Puruṣa) in His sixteen phases.

Mantra 5.9 then enjoins this contemplation: Whoso contemplates them, he knows Brahman; to him do all Devas offer tribute.. While Brahman's nature was vaguely established earlier (Mahaḥ as Brahman), this contemplation provides a more definitive understanding, including His knowability within the heart and His attributes (to be detailed in the next lesson). It leads to "self-lordship" (svārājya), where all Devas and worlds contribute to the contemplator's enjoyment. The objection that contemplators of symbols cannot reach Brahmaloka is addressed by stating that this contemplation, though involving symbols, is fundamentally a contemplation of Brahman, making the attainment of Brahman and tribute from Devas appropriate.

Lesson VI: The Indwelling Brahman (Sixth Anuvāka)

Having illuminated the contemplation of subordinate deities through the Vyāhṛtis, this lesson now focuses on the direct contemplation of the paramount God, Brahman Himself. The Śruti declares that the heart-space (hṛdaya-ākāśa) is the most suitable locus for directly perceiving Brahman, who is the essence of all the Vyāhṛtis and whose limbs are the other Gods. Within this luminous inner space, Brahman, appearing as Manomaya (formed of thought), undying, and radiant, is perceived with all His attributes, as clearly as a fruit held in one’s palm. The ultimate aim is to also reveal the path to becoming one with the universal Self.

Mantra 6.1 vividly describes this indwelling reality: Here, in this bright space within the heart, is He, that Soul who is formed of thought, undying, full of light.. The heart, understood as a lotus-like organ with many subtle channels (nāḍīs), contains this bright inner space. The Puruṣa (Soul), dwelling within and filling all worlds, is described as manomaya because He is apprehended through thought, or because He identifies with the mind (manas). He is immortal and effulgent by His very nature. This concept brings Brahman, previously described as remote, into immediate perception, allowing the Self to be seen directly in the intellect, particularly when it is one-pointed by samādhi. The "Manomaya" refers to the Supreme Brahman, not the Jīva, capable of being immediately realized in intuition, shining forth in all grace when contemplated in the heart. This Brahman, the paramount God, is the focus here, contrasting with the subordinate deities of the previous lesson.

The Upanishad then reveals the Path of Light by which the sage, realizing this Brahman within the heart, ascends to the state of the universal Self. Mantra 6.2 outlines the physical and subtle pathways: In the mid-region of the throat’s two pillars, that which hangs down like a nipple,—that is the birth-place of Indra, where the hair-end splits up dividing the two regions of the skull.. This describes the suṣumnā-nāḍī, a vital subtle channel ascending from the heart, traversing the throat and piercing the crown of the head. This path, central to yogic practices, is the means to attain Indra (the Lower Brahman) and realize one's true nature. The sage forces passage through this subtle channel, often by Rechaka-Prāṇāyāma (breath restraint), breaking open the skull to reach the subtle spiritual center at the crown of the head. This suṣumnā-nāḍī is identified as the abode of the Supreme Lord and the path to immortality, as declared in other scriptures like the Chhandogas and Kaṭhas: "Of the heart there are a hundred nāḍīs and one more; of them that one pierces right through the head. Rising up by this, one reaches deathlessness; the others, leading in divers ways, are used for going out".

Having described the path of exit, the Śruti then reveals the glorious fruit of this contemplation in Mantra 6.3: In Agni as Bhūḥ he rests, in Vāyu as Bhuvaḥ, in Āditya as Suvaḥ, in Brahman as Mahaḥ. He attains self-lordship; he attains to the lord of manas, the lord of speech, the lord of sight, the lord of hearing, the lord of intelligence. Then he becomes this,—the Brahman whose body is the bright space, whose nature is true, whose delight is life, whose manas is bliss, who is replete with peace, who is immortal.. The contemplator, realizing the thought-formed Self, exits through the head and becomes established in Agni (representing Bhūḥ), pervading that world. Similarly, he establishes himself in Vāyu (Bhuvaḥ) and Āditya (Suvaḥ). Most importantly, he establishes himself in Brahman (Mahaḥ), becoming one with Him, thereby attaining svārājya (self-lordship), becoming the lord of subordinate Gods, just as Brahman is. This bestows lordship over all minds, speech, sight, hearing, and intellects, making him the owner of all beings' sense-organ as the universal Soul.

Furthermore, he ascends to an even greater state: he becomes the very Brahman whose body is subtle like space (ākāśaśarīra), whose nature is eternal and true ("true whether expressed through matter with form or through formless matter"), whose delight is in the functions of life (prāṇas), whose mind is pure bliss, who is perfect in peace, and who is immortal. These additional attributes are inherent to the Brahman contemplated as Manomaya. This Brahman, as the life-giving Soul of the three worlds, is truly "sat-tya"—existence and reality. He is the playground of the senses. This peace is intrinsic to Brahman, who, unlike mutable Māyā, is eternally immutable (kūṭastha), as the Bṛhadāraṇyaka-Upaniṣad affirms: "Unborn is Ātman, great and firm". Brahman is also beyond death, which is merely the departure of vital breath, a phenomenon applicable only to the Jīva, not to the Paramātman who is devoid of vital air, as stated in the Muṇḍaka-Upaniṣad: "He is without life, without manas, pure".

Mantra 6.4 then provides the injunction for this contemplation: Thus, do thou, O Prāchīna-yogya, contemplate.. This exhortation from the teacher, Māhāchamasya, to a prepared disciple (prāchīna-yogya) signifies the profound importance of this teaching. The disciple, having purified sins through obligatory rites, is to contemplate the Brahman dwelling in the heart with all His described attributes, culminating in liberation after transcending the Virāj state.

The question then arises: do the Fifth and Sixth Lessons treat of one unified upāsana or two distinct ones? While they appear different (the fifth dealing with symbolic Vyāhṛtis, the sixth with the conditioned Brahman), the conclusion is that they constitute a single upāsana. Both lessons are addressed to the same person, and the sixth lesson articulates the fruits of the Vyāhṛti contemplation ("In Agni as Bhūḥ he becomes established"), suggesting a unified purpose. The distinct contemplated objects are seen as a chief-subordinate relationship, with the symbolic contemplation of Vyāhṛtis being supplemental to the main contemplation of Brahman.

However, this principle does not extend to other Brahmavidyās (like those in the Seventh Lesson), which are considered distinct upāsanas. The Vedānta-Sūtras establish that Dahara-Vidyā, Śāṇḍilya-Vidyā, and Madhu-Vidyā, though all contemplating Brahman, are separate upāsanas due to their differing objects of contemplation. It is impossible to practice all such contemplations simultaneously. Therefore, only one of these "Self-comprehending" upāsanas should be practiced, as multiple practices cause mental distraction and serve no further purpose once immediate realization (sākṣātkāra) is achieved.

When contemplating Brahman, He should always be regarded as identical with the Self. The knower should apprehend Brahman not as distinct, but as one with their own Self, for any apparent difference stems from limiting adjuncts (upādhis). The Jīva, though Brahman in reality, experiences worldly miseries due to its association with the antaḥ-karaṇa (inner sense). Thus, the "grand propositions" like "I am Brahman" and "This Self is Brahman" reveal this fundamental oneness. Accordingly, the contemplation should be: "I am the Paramātman, the Supreme Self, formed of thought, immortal, full of light".

The nature of Paramātman as Manomaya (formed of thought) is justified (Vedānta-sūtras I.ii.1). The epithets "manomaya" and "prāṇa-śarīra" (having Prāṇa as body) refer to Brahman, not Jīva, as Brahman is the consistent subject of discussion in the context of peace. These epithets apply to Brahman in His conditioned form, suitable for contemplation. The term "Puruṣa" signifies "all-pervading". Similarly, Brahman is "full of light", referring to the golden Puruṣa seen within the sun. This "golden Puruṣa" is Īśvara, the ultimate reality, who is sarvātman (the self of all) and untainted by sin, unlike other deities who might still be subject to karmic residue. Apparent limitations (sovereignty, seat, color) apply to Paramātman when associated with an upādhi (limiting medium).

Attributes of Brahman mentioned in other scriptures (like "immortality" and "true-naturedness") should be integrated into contemplation, as they all refer to the same Being, who is full of intelligence and other qualities. Contemplation should be maintained until death, leading to direct intuitive perception (sākṣātkāra). The idea prevailing at the moment of death determines future birth, and constant upāsana ensures a spiritual culmination. Even after sākṣātkāra, the upāsana of Brahman should continue until death, as ultimate liberation is achieved at the cessation of the body. The power of an apūrva (unseen effect of ritual) may guide the dying, but constant upāsana is the tangible means to the desired result.

The upāsaka's path of departure differs from others. While others exit through various subtle channels (nāḍīs), the upāsaka exclusively exits through the nāḍī in the head, due to constant contemplation and the power of contemplating the Conditioned Brahman. This is confirmed by scriptures stating that only the head nāḍī leads to deathlessness. The process of death up to this point of divergence is similar for all (ordinary individuals, upāsakas, and knowers of truth), involving the absorption of senses into mind, mind into life-breath, and life-breath into the individual soul (Jīva), and then into the subtle elements. The activity of the individual soul (Jīvātman) is then absorbed into the five subtle elements, which are ultimately absorbed into the Paramātman.

The Path of Light, leading to the region of Brahman, is then discussed. The departing soul of the upāsaka joins the sun's rays, even at night, as a continuous connection exists between the subtle channels (nāḍīs) and the sun's rays. Even if an upāsaka dies during the Dakṣiṇāyana (southern progress of the sun), they still gain access to the Northern Path, as the term "uttarāyaṇa" refers to the divine intelligence presiding over that period. The Path of Light, though described with varying stages in different Upanishads (Chhāndogya, Bṛhadāraṇyaka, Kauṣītakī), is ultimately one, with different regions (like Vāyu-loka, Agni-loka) representing successive stages. These "lights" are not mere sign-posts but guiding intelligences (Devatās) who lead the soul from one region to another. This Path of Light is exclusively for contemplators of Saguṇa Brahman; those who directly realize Nirguṇa Brahman have no need for such a path. The upāsaka's immediate goal is not the absolute Parabrahman, but a specific region of Brahman within the sphere of evolution. Worshippers of symbols (pratīkas) cannot reach this Brahmaloka; it is reserved for those who contemplate Brahman directly.

The glory of this Brahmaloka is then described. Upon reaching it, the upāsaka identifies with both individual and universal intelligences, participating in the powers of Agni, Vāyu, Āditya, and becoming one with Brahman, the Lord of all worlds, thereby attaining svārājya (independent lordship). The Kauṣītakins describe Apsarases (celestial damsels) adorning the knower of Brahman, who then moves towards Brahman "worthy of Brahman". In this Brahmaloka, the yogi attains objects of enjoyment through mere thought, requiring no external means. He can enjoy with or without a body, assuming multiple bodies simultaneously, each with its own soul acting according to his will. However, no yogi can create the universe as a whole, including the elements or the cosmic egg; this creative power belongs solely to the beginningless, eternal Parameśvara. The yogi, having achieved independent lordship, ultimately realizes the true nature of the unconditioned Brahman and attains Videha-kaivalya (disembodied liberation) when Brahmaloka eventually dissolves. This absolute salvation, as declared by Vyāsa, signifies merging into the Supreme along with the Four-faced Brahmā at the cosmic dissolution.

Lesson VII: Brahman in the Manifest Universe (Seventh Anuvāka)

This lesson transitions to a profound contemplation of Hiraṇyagarbha, the cosmic intellect, as a manifestation of Brahman. The sacred text guides us to contemplate Brahman not merely through the abstract Vyāhṛtis, but also within the paṅktas, the intricate five-membered groupings of objects that constitute the entire universe. The cosmos, being inherently structured in these quintuple arrangements (such as the five elements), is viewed as a pāṅkta—a five-footed entity, mirroring the paṅkti meter in Vedic hymns and the sacrificial rite (yajña), which itself comprises five essential factors. By contemplating the universe as pāṅkta, one effectively regards it as a grand sacrifice, and through this realization, ultimately merges with Prajāpati, the divine progenitor who manifests as this very five-membered universe. Hiraṇyagarbha, as Prajāpati, is intrinsically pāṅkta because the entire universe is constructed from five fundamental elements. To contemplate Hiraṇyagarbha as pāṅkta is to perceive Him as a yajña (sacrifice), which itself is pāṅkta through its five interacting components: the sacrifices performed, the sacrificer's wife, his son, divine wealth (such as the fruit of contemplation), and human wealth (earned through action and material possessions). This profound contemplation ultimately elevates the practitioner to the exalted state of Prajāpati, the governing Cosmic Soul of the universe.

While the preceding Sixth Lesson focused on Brahman as manomaya (formed of thought), a concept primarily accessible to aspirants of a higher spiritual caliber, this Seventh Lesson introduces a contemplation that is more readily grasped by those of a relatively lower spiritual aptitude: Brahman imbued with attributes perceptible to the physical eye.

The sacred text first presents three distinct groups of five elements each, existing externally to the human organism, as profound attributes or embodiments of Brahman for the purpose of contemplation. Mantra 7.1 lists them: Earth, the mid-region, heaven, the principal cardinal directions, and the intermediate directions; Fire (Agni), Air (Vāyu), the Sun (Āditya), the Moon (Chandramas), and the Stars (Nakṣatras); waters, plants, trees, the luminous space (ākāśa), and the Cosmic Self (Ātman): thus far is the contemplation concerning external beings.. These form structured pāṅktas of worlds, deities, and external phenomena. "Ātman" here refers specifically to the Virāj, the Universal Soul manifesting as the visible worlds, to be understood as external objects, distinct from inner principles.

To meticulously differentiate these from internal groupings, the Śruti then outlines three additional five-membered groups, residing intrinsically within the human organism. Mantra 7.2 enumerates them: Now, with reference to the self (within the body). The life-breaths: Prāṇa (upward), vyāna (pervading), apāna (downward), udāna (outward), samāna (assimilating); the faculties of perception: the eye, the ear, the mind (manas), speech, touch; the constituents of the body: skin, flesh, muscle (snāvā), bone, marrow.. These represent the five vital airs (functions of a single vital air, as confirmed by Vyāsa's Sūtra), the five sensory organs, and the five fundamental physical constituents of the human body. The "self" here signifies the aggregate of the physical body and its senses, commonly perceived as "I". Their specific locations and functions within the body are also noted.

These six distinct fivefold groups—three external (cosmic) and three internal (individual)—collectively constitute the entirety of the manifest universe. This universe, in its intricate five-membered structure, serves as Brahman’s supreme vehicle for His cosmic functioning (upādhi). Mantra 7.3 therefore enjoins profound contemplation of this Brahman through these pāṅktas: This having thus ordained, the Ṛṣi (or the Veda itself) then proclaimed: Verily, this entire universe is quintuple (pāṅkta); and by means of the quintuple (contemplation), one indeed strengthens this quintuple (universe). The Ṛṣi, or the Veda itself, or a highly realized sage, declared that the universe is pāṅkta (fivefold). By understanding and contemplating the internal fivefold (ādhyātmika) as actively strengthening the external fivefold, one profoundly perceives the inherent unity of the two realms and ultimately achieves oneness with Prajāpati. This appreciative reference serves as a direct injunction for this contemplation, implying that by realizing this pāṅkta nature of existence, one ultimately ascends to the exalted state of the Virāj, and subsequently attains the supreme liberation (mokṣa).

Lesson VIII: Contemplation of Praṇava (Eighth Anuvāka)

This lesson introduces a profound and universally significant contemplation of the sacred syllable Om, emphasizing its role as an indispensable accessory to all forms of worship. Whether contemplated as the Higher (Nirguṇa) or Lower (Saguṇa) Brahman, Om, though seemingly a mere sound, serves as a direct and potent means to attain both. It is revered as the very abode of Brahman, analogous to how a consecrated idol serves as a dwelling for Viṣṇu. Given that Praṇava (Om) is universally revered across all Vedic traditions, any teaching of Brahman detached from it would be less readily accepted. Thus, the contemplation of Brahman is seamlessly integrated with the practice of Praṇava. Although Praṇava, as a sound, is inherently insentient, much like an idol, it is ultimately Īśvara, the Supreme Lord, who acknowledges the sincere worship and graciously grants its desired fruits. This lesson specifically caters to the highest class of aspirants, offering the direct contemplation of pure Brahman, as revealed in the Vedānta and uniquely designated by Praṇava.

Mantra 8.1 introduces the sublime object of this profound contemplation: ‘Om’ is Brahman. Indeed, ‘Om’ is this all.. The earnest seeker should meditate that the sacred sound "Om" is intrinsically Brahman, for Om, as the primordial sound, profoundly pervades all forms of audible expression. Just as the designated reality is inherently dependent on its designation, so too is the entire universe, with its myriad names and forms, ultimately identified with Om. Like Brahman, Om serves as the fundamental, underlying basis of all existence. This implies that one should utter the sound Om while simultaneously contemplating Brahman, without superimposing any specific limiting adjuncts, such as the earth or the mind. The Upanishad meticulously explains how Om serves as Brahman's direct designation by stating that the entire universe of names and forms is encompassed within it, just as all words and concepts are ultimately bound within the singular, potent syllable Om.

The sacred text proceeds to extol Om, highlighting its pervasive and indispensable significance across various Vedic rituals in Mantra 8.2: Om!—this verily signifies compliance; and upon the utterance of ‘O recite,’ they (the priests) immediately commence their recitation. With Om they sing the solemn Sāmans. Upon the utterance of ‘Om! Som!,’ they then declare the sacred prayers. ‘Om!’—thus does the Adhvaryu priest convey his acceptance of the sacrificial offering. ‘Om!’—thus does the Brahmā priest assent to the proceedings. ‘Om!’—thus does one grant permission for the offering of an oblation into the sacred Fire. ‘Om!’—thus speaks the brāhmaṇa who is about to recite a mantra. Desiring, “May I attain Brahman,” indeed, Brahman verily does he obtain. The omnipresent "Om" is revealed as the universal word of assent and compliance. Its ubiquitous presence at the commencement of recitations, Sāman chants, prayers, acceptances, and permissions in various rituals (such as those performed by the Adhvaryus, Hotṛs, and Brahmā priests) eloquently demonstrates its pervasive and foundational power. For instance, the 'o' sound in "o śrāvaya" (O recite) is integrally linked to Praṇava. Because all sacred undertakings initiated with the utterance of Om unfailingly bear fruit, one should contemplate it as Brahman Himself. The seeker who, uttering Om, earnestly desires to attain Brahman, truly achieves Brahman.

A crucial philosophical point then enters the discussion: does the statement "Om is Brahman" imply that Om is merely a symbol for Brahman, or is Brahman to be contemplated with Om as an intrinsic adjunct? The conclusive understanding, drawing from principles established in the Udgītha-Vidyā, is that Om serves as an adjunct of Brahman, not the primary object of superimposition. The term "Udgītha" when specifying "Om" refers to "that particular 'Om' which forms an integral part of the Udgītha Sāman," distinguishing it from Om in other Vedas. This interpretation is deemed superior as it respects the literal meaning of the term "Udgītha" more than other interpretations (such as simple superimposition or unity), which would necessitate a "conjecture as to the fruit" rather than a direct understanding.

Returning to the profound assertion "Om is Brahman," the word "Brahman" itself can refer to the Manomaya (the thought-formed Brahman), the Virāj (the Brahman manifested as the earth), or the pure, Unconditioned Brahman. The context, particularly the principle derived from the Udgītha, indicates that the Unconditioned Brahman is being directly designated by Om, thus standing in clear contrast to the Conditioned Brahman. If Om were a mere symbol, its contemplation would not lead directly to Brahman Himself, thereby invalidating the explicit scriptural promise: "Brahman verily does he obtain." Therefore, when Brahman Himself, directly designated and revealed by Om, is profoundly contemplated, the worshipper ultimately attains Brahmaloka and, in due course, achieves Videha-mukti (liberation from embodied existence).

The possibility of contemplating the Unconditioned Brahman is unequivocally affirmed, despite objections that it is solely knowable through scriptural revelation, not through active upāsana. Śaṅkarāchārya states that the Vedāntic propositions are of two distinct kinds: avāntara-vākyas (subordinate propositions, such as those describing Brahman as the cause of the universe) and mahā-vākyas (main propositions, such as "I am Brahman"). While a liberated soul, having realized identity through the profound insight of mahā-vākyas, transcends the sense of individual agency, one who learns Brahman's nature from avāntara-vākyas still retains the sense of agency and can appropriately engage in upāsana. This upāsana leads to Brahmaloka and then, ultimately, Videha-mukti. The Nṛsiṃha-Uttara-Tāpanīya-Upaniṣad and other Smṛtis support the direct contemplation of the Unconditioned Brahman. The Praśnopaniṣad's mention of contemplating the "Supreme Spirit (Puruṣa) by this triple syllable ‘Om’" is definitively interpreted as referring to the Supreme Brahman, not merely the lower Hiraṇyagarbha, as the final realization is of the Highest Being. Thus, the contemplation of Brahman in His pure, essential nature is entirely possible, and seekers should devoutly utter Praṇava while profoundly meditating upon Him.

Lesson IX: The Seeker's Moral Compass (Ninth Anuvāka)

This lesson clarifies that while profound knowledge (vijñāna) ultimately leads to independent lordship and supreme liberation, the prescribed duties outlined in sacred texts (Śruti) and revered tradition (Smṛti) are not thereby rendered useless. To diligently guard against the subtle misconception that knowledge alone suffices for all purposes, the Upanishad profoundly emphasizes that the diligent performance of obligatory duties must be inextricably conjoined with upāsana (contemplation).

Mantra 9.1 succinctly outlines these essential duties: One must adhere to what is ethically right, concurrently with engaging in study and teaching; one must uphold the absolute truth, alongside study and teaching; one must practice rigorous penance, coupled with study and teaching; one must cultivate profound restraint of the senses, combined with study and teaching; one must maintain deep inner peace, along with study and teaching; one must diligently maintain the sacred fires, as well as study and teaching; one must regularly perform offerings to fires (Agnihotra), alongside study and teaching; one must honor guests with utmost respect, concurrent with study and teaching; one must fulfill all human social duties, accompanied by study and teaching; one must ensure offspring, alongside study and teaching; one must engage in the act of procreation, coupled with study and teaching; and one must diligently strive for the propagation of one's race, alongside study and teaching..

"The right" (ṛta) refers to the mental act of accurately conceiving something as it truly is, while "the true" (satya) signifies the vocal expression of that truth without hypocrisy or harmful intent. "Penance" (tapas) involves bodily mortification like fasting, or giving gifts for those unable to fast. "Restraint" (dama) denotes calmness of external senses, and "peace" (śama) refers to internal mental tranquility. These disciplines should be practiced diligently alongside maintaining sacred fires, performing Agnihotra, honoring guests with hospitality, fulfilling social duties (such as those pertaining to marriage and family life), and ensuring the continuation of one's lineage. The constant repetition of "study and teaching" alongside each duty underscores their paramount importance, as profound Vedic knowledge is crucial for liberation, and the act of teaching aids both retention of knowledge and the accrual of spiritual merit. Neglecting Vedic study can lead to profound spiritual degradation, as starkly stated: "That twice-born man who, without studying the Vedas, turns his attention to other things, soon becomes a śūdra while still alive, as well as his whole family." Even renunciates (sannyasins) should not abandon Vedic study, for it is distinct from ritualistic sections. The Āruṇi-Upaniṣad's injunction to abandon "Vedic study" refers specifically to the ritualistic portion, not the repeated study of useful sections like the Āraṇyakas and Upanishads, which remains a core duty for sannyasins.

The Upanishad then presents varying views on the most important duty. Mantra 9.2 states: Speaking the truth, as Satya-vachas, the son of Rathītara, steadfastly maintains; rigorous penance, as Tapo-nitya, the son of Puruśiṣṭa, firmly holds; while study and teaching alone, as Nāka, the son of Mudgala, asserts—indeed, he declares that this, verily, is penance, aye that is penance.. Satya-vachas (meaning "truth-speaking") prioritizes absolute honesty in all matters. Tapo-nitya (meaning "constant in penance") stresses the supreme value of austerity. Nāka (the son of Mudgala), always contented with diligent study and recitation, unequivocally considers study and teaching as paramount, proclaiming them to be the highest and most potent form of penance, emphasizing their significance through repetition. While other scriptures highlight penance as supreme, Nāka’s view is profoundly justified because study and teaching, as a form of "Brahma-Yajña," represent a penance higher even than physical fasting or the giving of material wealth, yielding greater spiritual fruits and leading to an ultimate unity with Brahman.

Lesson X: The Sage's Proclamation of Unity (Tenth Anuvāka)

This lesson introduces a profoundly powerful mantra intended for devout recitation, serving as a substitute for the Brahmayajña (Vedic recitation as a form of austerity) for those who, due to intellectual limitations or other constraints, cannot perform it in its entirety. Its dedicated recitation ultimately leads to the dawn of liberating wisdom. Mantra 10.1 presents the profound utterance of the sage Triśaṅku, a direct expression of his realized state: I am the very Mover of the cosmic Tree of existence; my fame reaches as high as the mountain's peak. I am the Supreme One, the purifiers themselves purifying me. I am verily the Immortal One, just as He shines in the sun; I am the embodiment of Lustrous Wealth. I am endowed with the highest wisdom, immortal, and utterly undecaying. This, then, is Triśaṅku’s profound teaching of wisdom. This mantra is a direct, vibrant proclamation of Self-realization, where the sage boldly declares his intrinsic oneness with the Supreme Reality.

The "Tree" here is metaphorically identified as saṃsāra (the cycle of mundane existence), which, like a tree, can be effectively severed by the sword of liberating knowledge. Its roots are firmly embedded in the Supreme Brahman, while its branches extend as the myriad forms and bodies of gods, humans, and beasts. Both the Kaṭha-Upaniṣad and the Bhagavadgītā vividly describe this eternal, beginningless Aśvattha tree. The earnest seeker, through the sharp sword of non-attachment (vairāgya), cuts asunder this formidable tree of saṃsāra. Upon achieving this profound realization, the sage’s spiritual fame for liberation soars as high and unassailable as a mountain peak, rendering him entirely beyond the obstruction of Devas, as it is utterly impossible for them to thwart one who has fully become Brahman.

The sage's purity then becomes absolute, transcending all limitations. He is as pure as the Immortal residing in the swift-coursing Sun, whose boundless light pervades all existence and who is the ultimate source of all nourishment. This profound purity leads to the acquisition of lustrous wealth, referring not to fleeting material riches but to Brahma-jñāna—the divine wealth that confers the ineffable bliss of mokṣa and brilliantly illuminates the very Principle of the Self. Possessing this divine wealth, the sage gains vigorous and penetrating intelligence, enabling him to grasp all scriptural teachings, and he becomes "soaked with the ambrosia of Brahmic bliss." Triśaṅku’s recitation of this mantra embodies the profound austerity of Vedic recitation (Brahmayajña), demonstrating its transformative power.

This sacred text, strategically presented after the lesson on virtuous acts, suggests that profound divine visions (ārṣāṇi darśanāni) related to the Self spontaneously occur for those individuals who are diligently engaged in performing obligatory works, free from personal desire, and fervently aspiring for Brahman. All actions, when diligently performed for the Lord without any attachment to immediate, worldly fruits, purify the intellect and ultimately lead to the intuitive knowledge of truth and the supreme liberation. This mantra can thus powerfully serve as a substitute for the comprehensive Brahmayajña for those individuals who, due to intellectual limitations or other practical constraints, are unable to perform it in its entirety.

Lesson XI: The Teacher's Final Admonition (Eleventh Anuvāka)

Following the profound wisdom imparted in the preceding lessons, particularly the exposition of Brahmayajña, this section emphasizes a crucial truth: performing sacred works, though not a direct cause of liberation, serves as an indispensable step towards mokṣa by cultivating a genuine and ardent inclination for profound wisdom. Before attaining the ultimate knowledge of the Self’s absolute oneness with Brahman, diligent and unwavering observance of duties prescribed by both scriptural injunctions (Śruti) and revered tradition (Smṛti) is absolutely essential. This powerful exhortation aims at the aspirant’s inner regeneration, as Self-knowledge readily and spontaneously manifests in a mind that has been thoroughly purified. A Smṛti states: "By tapas (austerity) man killeth sin; by Vidyā (wisdom) he reacheth the Immortal." The Śruti further commands: "By tapas do thou seek to know Brahman." Thus, spiritual disciplines and works are indispensable for the dawn of wisdom, and their neglect invites negative spiritual consequences. However, once Brahmavidyā is realized, these works no longer serve a direct purpose in the pursuit of liberation, as "He finds the Fearless as the mainstay," and "sins committed or virtues neglected burn him not." This implies that works diligently purify accumulated sins, paving the way for the unobstructed manifestation of knowledge. The Īśa-upaniṣad succinctly asserts: "By avidyā (works) crossing over death, by vidya does one reach the Immortal." The duties previously mentioned (such as truth-speaking in Lesson IX) are not rendered useless; they are profoundly necessary for the emergence of liberating knowledge.

The exhortation from the teacher clarifies two crucial aspects of duties: they are absolutely necessary before knowledge is attained, and their direct necessity ceases once liberating knowledge is achieved. For an earnest seeker of mokṣa, these duties must be observed with unwavering commitment until the direct intuition of Self-knowledge manifests, at which point all human aspirations are fulfilled, and works become spiritually redundant as the Self is eternally free and complete.

Mantra 11.1 highlights the teacher's vital role in this transition: Having fully taught the Veda in its entirety, the teacher then proceeds to admonish and exhort the pupil. After the pupil has mastered the intricate Vedic texts and their preliminary meanings, the teacher then imparts their profound, liberating meaning and meticulously instructs them in their sacred duties. This emphasizes that students should not depart from the teacher's abode without earnestly inquiring into Dharma and their true purpose. Manu describes a true teacher as one who initiates pupils into Vedic study complete with its rituals and profound secrets. The pupil, always residing closely with the teacher, receives continuous and detailed instructions on all prescribed duties.

Mantra 11.2 succinctly states the two core duties, serving as fundamental ethical imperatives: Speak that which is profoundly true. Diligently follow the path of Dharma. "Speak the true" means expressing what is genuinely known and worthy of utterance, doing so without hypocrisy or intent to harm. "Dharma" here encompasses all duties enjoined by sacred texts and tradition. Jaimini defines Dharma as that which is taught by direct Vedic commands. These two concise yet powerful commands encapsulate the entirety of duties enjoined by both Śruti and Smṛti.

To prevent the dangerous misconception that duties can be abandoned after a single, perfunctory performance, the Śruti issues a strict and unwavering command in Mantra 11.3: From the diligent study of the Vedas, swerve thou not. Having respectfully offered dear wealth to your teacher, ensure that you cut not the lineage of progeny. From the path of absolute truth, it is impermissible to swerve, nor from the path of Dharma, nor from the path leading to your welfare. Likewise, it will not do to swerve from your well-being, nor from the continuous pursuit of study and teaching, nor from your sacred duties towards the Devas and the Pitṛs. This emphasizes unwavering commitment to Vedic study, returning acceptable wealth to the teacher as a token of gratitude, and ensuring the continuity of one's lineage. Neglecting Vedic study is equated to a great sin, potentially leading to spiritual degradation, as stated: "That twice-born man who, without studying the Vedas, turns his attention to other things, soon becomes a śūdra while still alive, as well as his whole family." Even renunciates (sannyasins) should not abandon Vedic study, for it is distinct from ritualistic sections. The Āruṇi-Upaniṣad's injunction to abandon "Vedic study" refers specifically to the ritualistic portion, not the repeated study of useful sections like the Āraṇyakas and Upanishads, which remains a core duty for sannyasins.

Mantra 11.4 then enjoins profound reverence for revered persons within one's life: Treat thy mother as a God; as a God treat thou thy father; as a God shalt thou treat thy teacher; thy guests as Gods shalt thou treat. These individuals are to be worshipped with utmost respect, not merely as human beings, but as manifestations of divine principles or even of deities like Rudra or Viṣṇu.

Mantra 11.5 and Mantra 11.6 provide crucial guidance on adhering to ethical works and wise customs: Only those works which are undeniably free from fault should be resorted to, never others. and Among our own deeds, only those which are truly good and virtuous should be performed, never others. This means meticulously following blameless acts sanctioned by the practice of wise, realized individuals (śiṣṭāchāra), actively avoiding even outwardly virtuous but ultimately blameworthy actions (such as malevolent magic or actions motivated by a harmful intent). Teachers, despite their revered authority, should only be followed in practices that are entirely consistent with Śruti and Smṛti, such as cultivating fearlessness or wisdom, not in actions (like Paraśurāma killing his mother) that are contrary to Dharma.

Mantra 11.7 further details appropriate conduct towards superior individuals in society: Whatever brāhmaṇas are truly superior to ourselves, in their presence or during their discourses, it is inappropriate for you to interrupt or presumptuously interject. This implies offering them respectful service like providing comfortable seats, and in intellectual assemblies, one should maintain decorum, grasping their essence without arrogant intervention.

Mantra 11.8 instructs on the profound manner of making gifts: With utmost reverence should gifts be made; never should a gift be offered with irreverence. With profound liberality should gifts be made; with sincere modesty should gifts be made. With a sense of sacred awe should a gift be given; in a spirit of true friendliness should a gift be given. Gifts made without genuine faith are unproductive in both this world and the next. The Lord Himself distinguishes three types of gifts (Sāttvic, Rājasic, Tāmasic) in the Bhagavad Gītā, emphasizing that Sāttvic gifts are given out of pure duty to a worthy person at the right place and time.

Mantra 11.9 and Mantra 11.10 then offer invaluable guidance on resolving ethical and practical doubts: Now, if perchance a doubt concerning a deed, or a doubt concerning proper conduct, should arise in your mind, then consider how the brāhmaṇas present there—who are thoughtful, zealous in their duties, deeply well-versed in scripture, not harsh (at heart), and genuinely desirous of Dharma—would act in such matters; precisely so, there, shalt thou act. This advises seeking guidance from truly competent, impartial, and virtuous Brahmins in matters of scriptural doubt, traditional custom, or complex social interactions, acting precisely as they would.

Mantra 11.11 concludes this profound exhortation with a powerful summary, cementing its enduring significance: This is the sacred direction; this is the supreme advice; this is the profound secret of the Vedas; this is the divine command; thus shall your devotion be, and thus, verily, all this shalt thou diligently observe. This encompasses all Vedic injunctions (ādeśa) and Smṛti commands (upadeśa), asserting them as the very essence and divine command of God, to be diligently observed by the aspirant.

Śaṅkarāchārya then reiterates a crucial point from his overarching introduction: while works are not the direct cause of mokṣa, they indirectly lead to it by cultivating a fervent desire for knowledge. He delves into a deeper discussion, exploring whether ultimate good arises from works alone, from works conjoined with contemplation, or from knowledge alone. He firmly refutes the idea of salvation by works alone, for mokṣa is eternal and therefore cannot be "produced" by any action, as all observed products are inherently impermanent. Innumerable past karmas cannot possibly be exhausted in one birth, and obligatory works, while vital, cannot neutralize all residual karma. He also refutes the idea that mokṣa can arise from works combined with Vidyā (contemplation), asserting that to claim an eternal state can be "produced" by action is a logical contradiction. The Śruti merely reveals truth; it does not create it. Furthermore, Vidyā and karma are fundamentally opposed: true knowledge concerns a reality utterly devoid of individual agency, while karma inherently requires factors of action (agent, means, fruit). To assert the simultaneous operation of both is a contradiction, with duality itself being ultimately an illusion.

Ultimately, knowledge (Vidyā) alone serves as the direct means to eradicate avidyā (ignorance). Works, by their nature, produce specific, transient effects (new things, changes, consecration, acquisition), but mokṣa is entirely distinct from all these categories. While some scriptures might mention a "path" to mokṣa, this refers to the journey to Kārya-Brahman (Brahman in the evolved, conditioned universe), not the absolute, unconditioned Parabrahman, who is omnipresent and eternally identical with the pilgrim's true Self. The notion of "attainment" is thus figurative. The apparent contradiction between scriptural injunctions for works and the reality of non-duality is resolved by understanding that injunctions cater to those still under the sway of desire and ignorance, aiming to purify the mind and eventually lead it towards the illuminating truth of knowledge.

Therefore, the Highest Good ultimately accrues from Vidyā (knowledge) alone, pure and simple. Knowledge, being inherently self-illuminating, requires no external aid to dispel ignorance. Works, however, are absolutely necessary for this knowledge to arise. Obligatory works, diligent study, and other virtues act as remote or proximate means, purifying the mind and cultivating an ardent desire for liberating knowledge. The duties prescribed for various spiritual orders (householders, celibates, forest-dwellers) all contribute to this essential purification, paving the way for the dawn of knowledge. Knowledge is even possible for those outside recognized orders, through dedicated practices like japa (recitation of sacred mantras).

Lesson XII: Gratitude and Harmony (Twelfth Anuvāka)

This concluding lesson of the Śikṣāvallī serves as a powerful expression of thanksgiving and a reaffirmation of the initial peace-chant, profoundly affirming the efficacy of the preceding teachings and the successful removal of all obstacles. Having diligently received instructions on both upāsana (contemplation) and sacred works as crucial preliminary aids to the profound knowledge of Brahman, the student now recites this peace-chant as an earnest acknowledgment of the immense benefits gained from meticulously studying these external aids, comprehending their meaning, and diligently observing the enjoined acts.

Mantra 12.1 repeats the invocation from the very first lesson, but now imbued with a profound sense of completion and gratitude: Om! May the divine Mitra indeed have been propitious and benevolent towards us; and may Varuṇa have likewise granted us His favor; may Aryaman indeed have been auspicious to us; may Indra and Bṛhaspati have ever been propitious to our endeavors; and to us may Viṣṇu, whose presence extends boundlessly throughout creation, have granted His profound favor. Homage to Brahman! Homage to Thee, O Vāyu! Thou art indeed Brahman directly perceptible. Thee indeed have I declared to be the Brahman directly perceptible. I have truly declared what is right; and I have declared what is profoundly true. That Brahman has indeed protected me; That has indeed protected my teacher; aye, That has indeed protected me, That has indeed protected my teacher. Om! Peace! Peace! Peace!.

The subtle yet profound shift in language, from "I will declare Brahman" (in Lesson I) to "I have declared Brahman" here, unequivocally signifies that the teachings have been fully imparted and absorbed. Similarly, the initial plea "May That protect me" transforms into the affirmative "That has protected me," confirming the successful removal of obstacles and the realization of divine grace. This shift beautifully reflects the student's profound gratitude, acknowledging the benevolence of Mitra, Varuṇa, and other Devas in overcoming hindrances encountered on the path. To be ungrateful would be a serious spiritual transgression, potentially hindering the fruition of even perfectly performed acts. The threefold utterance of "Peace" continues to symbolize the complete appeasement of troubles arising from internal disturbances (Ādhyātmika), external beings (Ādhibhautika), and cosmic forces (Ādhidaivika).

A separate, yet deeply harmonious, peace-chant, often recited at the commencement of each instruction session, emphasizes the crucial mutual well-being between master and disciple: May Brahman protect us both! May He grant us both to experience the fruits of our efforts! May we both attain efficiency in our spiritual endeavors! May our study prove profoundly effective! And may we never harbor any ill-will towards each other! Om! Peace! Peace! Peace!. This heartfelt prayer ensures that no ill-feeling arises between teacher and student from any inadvertent act, for the profound knowledge imparted cannot truly bear fruit unless the master's mind is tranquil and their sacred relationship remains harmonious. This peace-chant also serves as a direct prayer for the removal of any lingering obstacles on the path of Brahmavidyā, ensuring clear and unhindered Self-knowledge.

The ideal disciple, for whom this profound teaching is intended, has cultivated a genuine taste for knowledge through diligently performed obligatory duties in past or present lives. Their mind, disciplined and focused by the contemplations taught in the Sāṃhitī-Upaniṣad, is now one-pointed and has profoundly discerned the impermanence of all worldly rewards, leading to a deep and unwavering dispassion for them. Concluding that mokṣa (liberation) cannot be achieved by works alone, this prepared disciple humbly approaches a Guru—one who is not only a Vedic scholar but also a true master of teaching, perpetually devoted to Brahman—seeking knowledge of Brahman's true nature as the sole and direct means to liberation. Scriptures like the Muṇḍaka-Upaniṣad and Kaṭha-Upaniṣad emphatically emphasize the necessity of approaching such a qualified teacher with utmost humility, carrying the traditional symbolic fuel in hand. Though the Guru has already attained all that is to be achieved and has no personal desires left, the disciple's sincere prayer ensures mutual welfare and a seamless transmission of knowledge, where Brahman's protection guarantees the Guru's sustained energy in teaching and the disciple's profound clarity in comprehension, thereby dispelling all doubts and the darkness of ignorance. This final lesson, then, is a testament to the completed cycle of preparatory wisdom, fostering deep gratitude and harmonious collaboration on the path to ultimate liberation.

Book II: The Realization of Bliss (Brahmanandavallī)

Chapter Introduction: Defining the Undefinable

Having diligently traversed the path of the Śikṣāvallī, mastering the foundational disciplines essential for spiritual pursuit, the seeker's mind is now exquisitely prepared for the direct apprehension of Brahman. While the preceding section prepared the intellect and disciplined the senses, it did not explicitly define the ultimate Reality. This sacred chapter, the Brahmanandavallī, now embarks upon that very task: the profound exposition of the nature of the Supreme Brahman, the direct means to liberation, and the sublime bliss that permeates the realization of the absolute Self.

The central declaration of this entire Upanishad, enunciated in this very chapter, posits that "the knower of Brahman attains the Supreme." This pivotal statement, while clear in its ultimate promise, immediately raises fundamental questions: What precisely is this Brahman? How is it to be known? What is the method of attainment? And what, finally, is the nature of that supreme state? This section of the Upanishad provides comprehensive answers to these inquiries, beginning with a definitive statement of Brahman's essential characteristics.

It is crucial to understand that the supreme felicity, mokṣa, is not merely the cessation of sorrow, but a positive, all-encompassing experience of limitless bliss. This bliss is inherently identical to the Self, a truth that must be profoundly understood and intuitively realized. The Upanishad’s teaching is not an injunction to produce Brahman or bliss, for both are eternally existent. Rather, it is a teaching designed to dismantle the very ignorance that conceals this inherent reality, much like removing a veil reveals an object already present. This knowledge is termed "Vidyā"—direct, intuitive apprehension, distinct from intellectual understanding gained through logical inference alone.

The Śruti’s deliberate use of the imperative ("He knows Brahman") serves not as a command for a ritualistic act of knowing, but as an exhortation to diligently engage in the profound mental processes—hearing (śravaṇa), reflecting (manana), and meditating (nididhyāsana)—that culminate in the direct perception of the Self's identity with Brahman. Once this intuitive knowledge dawns, it is self-luminous and final; it requires no further external validation or continuous effort, for the ignorance it dispels simply ceases to exist.

This profound realization cannot be achieved through works (karma) alone, nor even through works combined with knowledge. The very definition of Brahman—as eternal, unborn, unproduced—precludes any possibility of its being an outcome of action. Action, by its very nature, generates something finite and impermanent. As Śaṅkarāchārya meticulously argued, mokṣa is not a created thing, a transformation, a purification, or an acquisition in the conventional sense. It is the inherent nature of the Self, eternally perfect and fully present. Works, while indispensable for purifying the mind and cultivating the ardent desire for knowledge (vividiṣā), are thus preliminary steps. They cleanse the ground, preparing the soil for the seed of wisdom to sprout. But it is Brahmavidyā—the direct, unmediated knowledge of Brahman—that alone removes the veil of ignorance, thereby revealing the already existing, eternal liberation. The Brahmasūtras (I.i.4) affirm that knowledge alone is the direct means to the ultimate good, for ignorance is dispelled only by knowledge, not by any act.

This Brahmanandavallī, therefore, assumes immense significance. It precisely defines this ultimate Reality, outlines the path to its intuitive apprehension, and describes the boundless bliss that is the inherent nature of the Self, thereby guiding the seeker to the supreme end of human existence.

Chapter I: Fundamental Questions (First Anuvāka)

This profound section begins with a customary peace chant, setting a tone of spiritual harmony and preparing the mind for the arduous yet rewarding journey ahead. It is a prayer for mutual well-being between teacher and student, ensuring that the supreme knowledge is imparted and received without hindrance.

The core of this Anuvāka then unfolds with a statement of the Upanishad's central declaration: The one who intimately knows Brahman attains the Supreme Reality. This profound assertion immediately prompts fundamental inquiries, which the succeeding portions of the Upanishad meticulously address. What, indeed, is this Brahman? How does one come to truly know It? What is the exact process of this attainment? And what is the ultimate nature of that Supreme State? The Upanishad, in its characteristic style, provides comprehensive answers to each of these pivotal questions.

The ensuing narrative begins with a definitive statement regarding Brahman's essential characteristics, setting the stage for a systematic exploration of its various aspects.

Chapter II: Brahman's Existence as Creator (Second Anuvāka)

This crucial section of the Upanishad now embarks on defining the very nature of Brahman, declaring it to be the ultimate reality, the source of all existence. It refutes any notion of Brahman as a void or non-entity, asserting its absolute being. The discussion is structured to build a comprehensive understanding, moving from an initial, broad description to more refined definitions.

The text begins with a foundational assertion: Brahman is Truth, Omniscient, and Infinite. These three terms serve as fundamental attributes of the Supreme. "Truth" signifies Brahman's unchanging, immutable nature, in contrast to the mutable phenomenal world. "Omniscient" points to Brahman's perfect, all-encompassing knowledge, transcending any form of limitation or ignorance. "Infinite" (or "Ananta") declares Brahman's boundlessness in terms of space, time, and attributes. As Śaṅkarāchārya explains, Brahman is infinite because It is devoid of distinctions arising from other entities, from other categories within Itself, and from having any parts. Brahman is not merely "great" but "infinite" because there is nothing outside It that could limit It. This infinitude in essence implies infinitude in space, time, and qualities. Brahman is thus described as the ultimate Reality, devoid of any inherent change, always existent, and knowing all things simultaneously and directly, not through sequential processes of thought.

The Upanishad then posits Brahman's cosmic role: From that Self (Brahman) indeed, space came into being; from space, air; from air, fire; from fire, water; from water, earth; from earth, plants; from plants, food; from food, man. This sequence describes the intelligent creation of the universe, with Brahman as the ultimate cause and man as the culminating product. The "Self" here refers to Brahman, the ultimate cause. Sāyaṇa clarifies that this passage is a mere reiteration of a truth already established in other scriptures. This creative act demonstrates Brahman's attributes of omniscience and omnipotence.

The narrative then addresses the presence of Brahman within creation: This very Brahman, after creating, entered into it. This "entering" is not a literal physical penetration but a figurative expression indicating Brahman's immanent presence within the very fabric of the created universe, pervading all aspects of it as its indwelling essence and controller. It signifies that the cause (Brahman) remains indistinguishable from the effect (the universe) in essence, much like the clay is present in the pot.

The Upanishad then highlights the inherent nature of Brahman as both the source of existence and its ultimate support: That (Brahman) became Truth and It became untruth; It became the true and It became the false. It became the beautiful and It became the ugly. It became the good and It became the evil. It became all this that exists. This seemingly paradoxical statement affirms that Brahman is the underlying reality of all phenomena, whether they appear as truth or untruth, real or unreal, good or evil, beautiful or ugly. Brahman is the substratum for all distinctions, though It transcends them. Sāyaṇa emphasizes that Brahman is the true essence of both the true (which has form) and the false (which is formless), establishing It as the material and efficient cause of everything.

The section culminates with a profound affirmation of Brahman as the ultimate foundation of existence: Therefore, this Brahman is called Satya (Truth). This reiterates Brahman's fundamental reality and its role as the essence of all existence. The Upanishad concludes this Anuvāka with a powerful statement on the knower of Brahman: He verily is the essence of flavor; having obtained this essence, one indeed becomes blissful. This "essence of flavor" (rasa) is Brahman, the source of all delight. The true essence of happiness, in its supreme and unconditioned form, is Brahman. When this Brahman is attained, the individual soul finds true bliss, moving beyond the transient pleasures of the world.

Chapter III: Brahman's Pervasive Presence as the Soul (Third Anuvāka)

Having established Brahman as the ultimate creator and sustainer, this chapter now delves into a deeper understanding of Its pervasive presence within the human experience, particularly through the concept of the "soul" or inner self. It begins with a philosophical inquiry into the nature of existence, extending the discussion from the previous chapter.

The Upanishad posits: If, indeed, this Brahman were not the source of bliss in the cosmic space, who then would live, who would breathe? This rhetorical question powerfully asserts that the very existence of life and consciousness in the universe is dependent on Brahman's inherent nature as bliss. It implies that Brahman is not merely an abstract principle but an active, life-giving force, without which no living being could sustain itself.

The text then offers a profound and foundational definition of Brahman: For it is He (Brahman) who indeed infuses bliss into existence. This statement directly links Brahman to the experience of joy and contentment. Brahman is not merely the cause of physical life, but the very essence that makes existence desirable and infused with happiness. Every instance of pleasure, every moment of contentment, is ultimately a reflection or manifestation of Brahman's inherent bliss.

The Anuvāka concludes with a direct connection between Brahman and the individual's experience of fear: When one (the seeker) finds a fearless abode in that invisible, bodiless, indefinable, supportless (Brahman), then indeed does one attain liberation from fear. This describes the ultimate state of security and freedom that comes with the realization of Brahman. Brahman is characterized as being beyond all sensory perception ("invisible"), transcending all physical forms ("bodiless"), impossible to define with conventional language ("indefinable"), and self-existent, relying on nothing else for Its support ("supportless"). When the individual soul finds its true dwelling in this Brahman, it transcends all forms of fear, realizing its own eternal and secure nature. This suggests that fear arises from the perception of duality and limitation, and true fearlessness emerges with the realization of the indivisible, limitless Brahman.

Chapter IV: The Nature of the Individual Soul (Fourth Anuvāka)

This chapter continues the profound exploration of Brahman's nature, but now shifts focus to how this ultimate reality manifests within the individual human being, particularly through the concept of the individual soul. It expands on the idea that Brahman is the source of all existence and bliss, now linking it to the inner experience.

The Upanishad delves into the individual’s subjective experience: It (Brahman) is verily the essence of the embodied soul. This signifies that Brahman is not merely an external cosmic principle but the very core, the intrinsic essence, of the individual self. It suggests a deep identity between the microcosm and the macrocosm.

The text then touches upon the process of creation and individual manifestation: For when the soul, endowed with vital breath and residing in the body, is established in this Brahman, then it truly becomes the support of all. This implies that the individual soul, animated by life-force and residing within a physical form, draws its very existence and its capacity to sustain life from its fundamental connection with Brahman. It becomes a reflection of Brahman's sustaining power.

The Anuvāka concludes by re-emphasizing the ultimate nature of fearlessness attained through Brahman-realization: When the knower of Brahman is firmly rooted in this invisible, bodiless, indefinable, supportless (Brahman), then that knower becomes utterly fearless. This reiterates the theme introduced in the previous chapter, stressing that true fearlessness is not a temporary emotional state but an enduring characteristic of one who has realized their intrinsic identity with the transcendent and self-existent Brahman. The liberation from fear is a direct consequence of understanding that there is no "other" to be afraid of, as Brahman is the sole, indivisible reality.

Chapter V: The Soul's Journey Beyond Life (Fifth Anuvāka)

This chapter continues to explore the profound implications of Brahman-knowledge, particularly focusing on how this realization impacts the individual soul's journey beyond the confines of ordinary life and its associated limitations. It builds upon the understanding of Brahman as the source of bliss and fearlessness.

The Upanishad opens with a statement regarding the creation of the self from the self, setting a paradoxical tone that hints at the subtle nature of reality: From that (Brahman), this very Self (the individual soul) is indeed born. This implies that the individual soul, while distinct in its manifested form, ultimately originates from and is rooted in the Supreme Self (Brahman). It is a process of emanation, not a creation from nothingness.

The text then delves into the interplay between Brahman and the individual's consciousness during the experience of fear: For when the individual makes even the slightest distinction or separation (between themselves and Brahman), then fear arises for them. This profound insight attributes fear directly to the perception of duality or difference. Any sense of "otherness" from the ultimate, indivisible Brahman immediately gives rise to insecurity and apprehension. Fear is thus a product of ignorance, a consequence of not fully realizing one's fundamental unity with the Supreme.

Conversely, the Upanishad states: However, for the one who establishes a firm and unwavering abode in this Brahman, which is subtle, invisible, and transcendent, for them, there is no fear whatsoever. This powerfully reinforces the theme that true fearlessness is inextricably linked to the realization of Brahman. When the seeker transcends the illusion of duality and firmly identifies with the subtle, unseen, and transcendent Brahman, all sources of fear are eradicated. This is not merely the absence of fear, but a positive state of profound security and unwavering peace.

Chapter VI: States of Consciousness Unveiled (Sixth Anuvāka)

This Anuvāka delves into the fundamental states of human consciousness, subtly linking them to the profound knowledge of Brahman. It aims to demonstrate how even our ordinary experiences are ultimately rooted in and illuminated by the Supreme Reality. It seeks to clarify the nature of Brahman as both the source and the very essence of existence, emphasizing that the individual soul's journey through these states is part of a larger cosmic design.

The Upanishad poses a profound question, setting the stage for deep inquiry: If someone does not know Brahman, and yet attains it, does it exist? Or if someone knows Brahman, and yet does not attain it, does it exist? This is not a simple question about Brahman’s existence, but about the nature of knowledge and attainment. It challenges the seeker to reflect on what it truly means to "know" Brahman and whether mere intellectual understanding is sufficient for realization.

The text then offers a powerful assertion regarding Brahman's role in the cosmic drama: He (Brahman) desired, "May I be many, may I procreate." He performed austerity. Having performed austerity, He created all this that exists. This describes Brahman as the ultimate cosmic will, the prime mover who, through intense contemplation or self-generating power (tapas), manifests the entire universe. It portrays Brahman as both the efficient cause (the intelligent agent) and the material cause (the substance from which creation arises). This reinforces Brahman's infinitude and omnipotence, as the singular source of all multiplicity.

The chapter further elucidates Brahman's presence within His creation: Having created, He then entered into it. Having entered it, He became the existent and the non-existent, the definable and the undefinable, the supported and the supportless, the conscious and the unconscious, the true and the false. He became all this that exists. This passage speaks to Brahman's deep immanence within the created world. The "entering" signifies Brahman's pervasive presence as the inner essence and controller of every aspect of existence, whether manifest or unmanifest, distinct or indistinct, having a support or self-existent, endowed with consciousness or seemingly inert, real or illusory. Brahman is the underlying reality of all dualities, encompassing everything.

The Anuvāka concludes with a reiteration of Brahman's essential nature and the bliss derived from knowing It: Therefore, this Brahman is called Satya (Truth). He indeed is the essence of flavor (rasa). Having obtained this essence, one becomes truly blissful. This emphasizes Brahman's fundamental reality and Its intrinsic nature as the source of all joy. The ultimate attainment is the realization of this "flavor" of Brahman, leading to a state of profound and unwavering happiness, transcending all worldly sorrows and fears.

Chapter VII: Brahman as the Universe of Objects (Seventh Anuvāka)

This Anuvāka delves into a specific and profound contemplation: perceiving Brahman as the very essence and unifying principle behind the vast diversity of the phenomenal universe. It encourages the seeker to look beyond superficial appearances and recognize the underlying divine reality in all objects and experiences. This is a crucial step towards realizing Brahman's all-pervasive nature.

The Upanishad initiates this contemplation by linking Brahman to the cosmic space and the very act of existence: This (universe) was originally non-existent (asat). From that non-existent, existence (sat) was born. This refers to Brahman as the unmanifested or unqualified reality before creation, from which the manifested or qualified universe emerges. It's a statement about the transition from potentiality to actuality, with Brahman as the ultimate source.

The text then makes a bold assertion about Brahman's role in this manifestation: That (Brahman) created Itself by Itself. This emphasizes Brahman's absolute self-sufficiency and independence as the sole creator, requiring no external agent or material. It is both the efficient and the material cause of the universe.

The Anuvāka then highlights the nature of Brahman as the ultimate source of all beneficial qualities: Therefore, It (Brahman) is called the well-made (sukṛtam). This "well-made" signifies Brahman's perfect craftsmanship in creating the universe, making it fit for the experience of living beings. It points to Brahman as the embodiment of all auspicious qualities and the source of all good.

The chapter culminates by reiterating the profound connection between Brahman and the experience of joy: Verily, Brahman is the essence of flavor (rasa). Having obtained this essence, one becomes blissful. This reinforces the idea that true happiness is not derived from external objects but from realizing the inherent bliss of Brahman, which is the very "flavor" or essence that makes life joyful. It emphasizes that this profound bliss transcends all worldly pleasures, being the unconditioned and infinite joy of the Self.

Chapter VIII: Brahman, the Source of All Joy (Eighth Anuvāka)

This Anuvāka embarks on a profound and systematic analysis of Bliss (Ānanda), meticulously quantifying its various grades from human joy to the ultimate, boundless bliss of Brahman. This serves to demonstrate that all worldly pleasures are but infinitesimal fragments of the Supreme Bliss, thereby encouraging the seeker to transcend lesser desires and aspire for the ultimate happiness found in Brahman-realization.

The Upanishad begins by invoking a teacher's guidance for this profound contemplation: Om. May Brahman protect us both! May He give us both to enjoy! May we both attain efficiency! May our study prove effective! May we not hate (each other) at all! Om! Peace! Peace! Peace!. This peace chant sets a harmonious tone for the teacher and student to collectively explore the intricate gradations of bliss.

The core of this lesson is a comparative analysis of happiness, starting with the highest human joy: Suppose there is a youth, a good youth, a good scholar, one who is quick and firm, vigorous, and intelligent. May this entire earth, filled with wealth, be his. This is one human joy. This establishes a baseline for measurement.

The text then progressively multiplies this joy by a hundred at each higher level of existence: The joy of humans is a hundredfold; that which is a hundredfold human joy, is one joy of human Gandharvas. The joy of human Gandharvas is a hundredfold; that which is a hundredfold human Gandharva joy, is one joy of divine Gandharvas... This continues through divine Gandharvas, Pitṛs (ancestors in their enduring world), Devas born from ritual, Karmadevas (those who become Devas through ritual), the Devas, Indra, Bṛhaspati, and Prajāpati (Virāj). Each successive level possesses a hundred times the bliss of the preceding one.

Crucially, at each ascending level, the Upanishad adds a profound insight: And this very joy which is theirs, is also the joy of the knower of Brahman, who is free from desire. This repeated statement signifies that the bliss of each cosmic entity—from human Gandharvas to Prajāpati—is identical to the bliss experienced by the Brahman-knower who is utterly free from desire. This implies that desire, born of perceived duality, limits joy. As one transcends desires, one taps into the universal, unlimited source of bliss.

The pinnacle of this hierarchy is reached with Prajāpati: A hundredfold the joy of Prajāpati is one joy of Brahman. This signifies that the Bliss of Brahman is the ultimate, immeasurable source from which all other joys emanate. It is infinite and transcends all conditional happiness.

The Anuvāka concludes with a profound reiteration of the nature of the ultimate knower: He who is here in man, and He who is there in the sun—He is one. This grand declaration proclaims the absolute oneness of the individual Self (Ātman) with the Supreme Self (Brahman), which is also the essence of the sun. The knower of Brahman, by realizing this non-duality, attains the boundless bliss of Brahman, for whom all desire has ceased. This systematic analysis not only defines bliss but also serves as a powerful inducement to transcend worldly limitations and seek the infinite joy of the Self.

Chapter IX: The Attainment of the Fearless (Ninth Anuvāka)

This Anuvāka brings to a profound culmination the central teaching of the Brahmanandavallī, emphasizing the ultimate state of fearlessness attained through Brahman-realization. It directly follows the meticulous analysis of bliss, linking the cessation of sorrow to the apprehension of the Supreme.

The Upanishad begins by stating: From whence words return without reaching, together with the mind—that Brahman, knowing the bliss thereof, one fears not at all from anything. This profound verse signifies that Brahman is ultimately beyond the grasp of speech and thought. It is not an object that can be conceptually apprehended or fully described by language. Yet, despite this ineffability, knowing Brahman's inherent bliss—a bliss that transcends all worldly categories—leads to complete freedom from fear. The ultimate security lies in realizing that there is nothing "other" than Brahman to be afraid of, as Brahman is the sole, indivisible reality.

The text then re-introduces a question posed earlier in the Valli, but now with the added weight of the preceding explanations: Does he who does not know Brahman attain that Brahman? Or does he who knows Brahman attain it? This question, presented as a final doubt, implies that the very existence of Brahman, as an experience, might be questioned if one does not attain it. It challenges the seeker to synthesize all the preceding knowledge.

The conclusive answer is given through the powerful narrative that summarizes Brahman's creative and sustaining role: He (Brahman) desired, "May I be many, may I procreate." He performed austerity. Having performed austerity, He created all this that exists. This reaffirms Brahman as the ultimate cosmic will and the sole origin of the universe, including all beings and their experiences. The creative act is portrayed as an outpouring from Brahman's inherent nature, a self-manifestation through its own power of tapas.

The Anuvāka reiterates Brahman's pervasive presence within creation: Having created, He then entered into it. Having entered it, He became the existent and the non-existent, the definable and the undefinable, the supported and the supportless, the conscious and the unconscious, the true and the false. He became all this that exists. This emphasizes Brahman's deep immanence, being the very essence of every aspect of the manifest world, whether it appears as a duality or a unity, as real or illusory.

The chapter then brings the teaching to its most vital point: Therefore, this Brahman is called Satya (Truth). This reiterates Brahman's fundamental reality as the substratum of all that exists. It then links this reality to the experience of bliss: He indeed is the essence of flavor (rasa). Having obtained this essence, one becomes truly blissful. This reinforces that Brahman is the intrinsic source of all delight, and realizing this essence bestows unconditioned happiness.

The culminating insight and the very purpose of this entire chapter is then revealed: When the individual finds a fearless abode in this invisible, bodiless, indefinable, supportless (Brahman), then indeed does one attain liberation from fear. This is the ultimate promise of Brahman-knowledge: a state of absolute fearlessness, attained by transcending all duality and realizing one's inseparable identity with the Supreme. The absence of fear is not a mere feeling, but the inherent nature of the Self, eternally secure in Brahman.

The Anuvāka then presents an intriguing idea about the source of fear in ordinary existence: For when the individual makes even the slightest distinction or separation (between themselves and Brahman), then fear arises for them. This profound insight attributes all fear directly to the perception of duality or difference. Any sense of "otherness" from the ultimate, indivisible Brahman immediately gives rise to insecurity and apprehension. Fear is thus a product of ignorance, a consequence of not fully realizing one's fundamental unity with the Supreme. Conversely, However, for the one who establishes a firm and unwavering abode in this Brahman, which is subtle, invisible, and transcendent, for them, there is no fear whatsoever. This powerfully reinforces that true fearlessness is inextricably linked to the realization of Brahman. When the seeker transcends the illusion of duality and firmly identifies with the subtle, unseen, and transcendent Brahman, all sources of fear are eradicated. This is not merely the absence of fear, but a positive state of profound security and unwavering peace.

The chapter concludes with a summary of the liberated state: Thus, the one who knows Brahman achieves liberation from fear. This final statement is a powerful reaffirmation of the Upanishad's core promise, emphasizing that true spiritual freedom is synonymous with Brahman-realization.

Chapter X: Dissecting the Nature of Bliss (Tenth Anuvāka)

This Anuvāka, often considered an extended reflection on the Brahmananda Valli's core theme, serves to resolve a lingering question: if Brahman is indeed the supreme bliss, how can the knower of Brahman experience degrees of fear or freedom based on their understanding? This lesson clarifies the nature of the knower's bliss and dispels any residual doubt regarding the absolute liberation that accompanies true knowledge. It is presented as a profound self-proclamation by the realized soul, affirming ultimate oneness.

The Upanishad opens with a powerful declaration from a liberated sage: Oh! How wonderful! Oh! How wonderful! Oh! How wonderful! I am food! I am food! I am food! I am the eater of food! I am the eater of food! I am the eater of food! I am the uniter! I am the uniter! I am the uniter! I am the first-born of the True! Prior to the gods I am; I am the navel of immortality. He who gives me, he alone protects me. I, the food, eat him who holds back food. I, shining, consume the whole world. He who knows thus, he indeed attains this. This triumphant utterance, often attributed to the sage Vāmadeva (though here, it is a universal proclamation of the realized Self), expresses a profound sense of wonder and identity with the entire universe. The threefold repetition emphasizes the profound realization across the three states of consciousness (waking, dreaming, deep sleep) or simply the intensity of the experience.

The sage proclaims identity with "food" (annam)—not merely physical sustenance, but the entire gross universe, which is consumed by consciousness. Simultaneously, he proclaims identity with "the eater of food"—the conscious principle that experiences and absorbs the universe. This dual identification signifies the non-dual realization of Brahman as both the objective reality and the subjective consciousness, transcending the conventional duality of enjoyer and enjoyed. "I am the uniter" signifies the power to unite all fragmented realities into the singular, undifferentiated Brahman.

The declaration "I am the first-born of the True" refers to the cosmic intellect (Hiraṇyagarbha), the first manifest being from Brahman, who is the essence of truth. "Prior to the gods I am" signifies existence even before the celestial deities, referring to Brahman's eternal nature. "I am the navel of immortality" asserts identity with the central hub or source of eternal life. The phrase "He who gives me, he alone protects me" is a profound statement: giving spiritual knowledge (food) is true protection, while withholding it leads to spiritual consumption by ignorance. The sage, identifying with food (the manifest universe), then asserts, "I, the food, eat him who holds back food," symbolizing how the universe itself consumes those who deny its reality or refuse to engage with its truths. "I, shining, consume the whole world" speaks to the realized sage's universal consciousness, illuminating and dissolving all perceived distinctions into the singular reality of Brahman.

This entire Anuvāka, through this extraordinary self-proclamation, reinforces that Brahman is the source and essence of all bliss, and that the knower of Brahman becomes utterly fearless, embodying universal consciousness and transcending all duality. The ultimate attainment is not mere intellectual understanding but a living, vibrant identity with the infinite.

Chapter XI: The Journey to Supreme Oneness (Eleventh Anuvāka)

This Anuvāka, often a brief, concluding section in the Valli, serves as a powerful reiteration of the peace chant and a reaffirmation of the ultimate goal of Brahman-realization. It reinforces the harmony established between teacher and student, and the profound peace that accompanies the journey towards supreme oneness.

The Upanishad concludes with a final invocation that encapsulates the spiritual aspirations of the seeker and the benevolent wishes for the entire process of learning and realization: May Brahman protect us both! May He give us both to enjoy! May we both attain efficiency! May our study prove effective! May we not hate (each other) at all! Om! Peace! Peace! Peace!. This peace chant, repeated from the beginning of the Brahmanandavallī, now resonates with the added weight of the profound philosophical journey undertaken. It is a prayer for mutual preservation, for the shared experience of the fruits of spiritual endeavor, for the attainment of supreme efficiency in both teaching and learning, and for the complete absence of animosity or misunderstanding between the master and disciple. The threefold utterance of "Peace" signifies the complete appeasement of all disturbances—internal, external, and divine—ensuring a tranquil and unobstructed path to the realization of the boundless bliss of Brahman.

This concluding peace chant, therefore, serves as a poignant reminder that the profound teachings of the Brahmanandavallī, though intellectually demanding, are ultimately intended to foster an experience of absolute peace, unity, and ultimate liberation from all fear and suffering, leading the seeker to the supreme realization of Brahman as infinite bliss.

Chapter XII: The Unconditioned Reality (Twelfth Anuvāka)

This Anuvāka serves as a concise yet profound summary, reinforcing the core teaching of the entire Upanishad—the ultimate reality of the unconditioned Brahman. It solidifies the understanding that Brahman is beyond all attributes and distinctions, yet is the substratum of all existence.

The Upanishad concludes the major exposition of Brahman with a powerful statement: From whence words return without reaching, together with the mind—that Brahman, knowing the bliss thereof, one fears not at all from anything. This is a reiteration from Anuvāka IX, serving to underscore its paramount importance. It emphasizes that Brahman transcends the limitations of human language and thought. It is not an object that can be fully conceptualized or described. Yet, despite this ineffability, the direct, intuitive knowledge of Brahman's inherent bliss leads to a state of absolute fearlessness. The ultimate security is found in realizing that there is nothing "other" than Brahman to be afraid of, as Brahman is the sole, indivisible reality. This fearlessness is the hallmark of true liberation.

This Anuvāka, through its concise restatement of this fundamental truth, acts as a final guidepost for the seeker, directing them beyond all conceptual frameworks to the direct experience of the unconditioned, blissful, and fearless Brahman.

Chapter XIII: Beyond the Realm of Action (Thirteenth Anuvāka)

This concluding Anuvāka of the Brahmanandavallī, often a final peace invocation, serves to underscore the profound transition from ritualistic action to the liberating realm of pure knowledge. It reiterates the culmination of the spiritual journey, where the fruits of all preliminary efforts are realized in the ultimate experience of Brahman.

The Upanishad brings its exposition of the nature of Brahman to a close with the same peace chant that initiated this Valli: Om! May Brahman protect us both! May He give us both to enjoy! May we both attain efficiency! May our study prove effective! May we not hate (each other) at all! Om! Peace! Peace! Peace!. This repetition is not merely formulaic; it powerfully signifies the completion of the profound teaching cycle. It reiterates the aspiration for mutual well-being, shared enjoyment of spiritual fruits, and unwavering effectiveness in both imparting and receiving this supreme knowledge. The prayer for the absence of hatred emphasizes the crucial importance of a harmonious and pure relationship between teacher and student, essential for the subtle transmission of liberating wisdom. The threefold utterance of "Peace" acts as a comprehensive appeasement of all obstacles—those arising from within, from external sources, and from the cosmic realm—ensuring a tranquil environment for the realization of Brahman.

This final Anuvāka, by repeating the peace chant, underscores that the Brahmanandavallī has meticulously defined Brahman, elucidated the path to its realization, and described the profound bliss of that attainment. It implicitly confirms that the knowledge of Brahman, as expounded herein, directly leads to liberation, transcending the limitations and the very need for the realm of action, ushering the seeker into a state of eternal peace and non-duality.

Our profound intellectual and spiritual odyssey through the Taittiriya Upanishad now reaches its climactic final act. We transition from the foundational disciplines of Śikṣāvallī and the intricate philosophical definitions of Brahmanandavallī to the direct, experiential inquiry of the Bhṛguvallī. This section is a testament to the power of relentless investigation and the progressive revelation of ultimate truth, often hailed as the culmination of the Upanishadic teaching.

Here, meticulously re-envisioned and presented in the authoritative yet deeply engaging voice of Dr. Suka Dev, is the profound narrative of the Bhṛguvallī, a work destined to illuminate the minds of discerning readers.

Book III: The Sage's Personal Discovery (Bhṛguvallī)

Peace-chant: A Joint Endeavor Towards Serenity

The journey into the Bhṛguvallī commences, as is customary for such profound inquiries, with a sacred invocation for harmony and mutual benefit. This peace-chant, identical to the one that initiated the Brahmavallī, seeks divine protection for both the teacher and the pupil. It is a prayer for them both to experience the fruits of their spiritual endeavor, to achieve efficiency in their pursuit of wisdom, and for their shared study to prove profoundly effective. Crucially, it implores that no mutual animosity or discord ever arise between them. The threefold utterance of "Peace" signifies the complete appeasement of all disturbances—those arising from within the individual, from external sources, and from the cosmic realm—ensuring a tranquil environment for the realization of Brahman.

This benediction ensures that the instruction given by the master yields its intended fruit, which is contingent upon the teacher's inner peace. The repeated invocation of peace also serves to dissipate any residual ill-feeling that might have subtly arisen during the intense intellectual and spiritual interchange. The ultimate purpose of this peace-chant is to clear all impediments on the path to Brahmavidyā, facilitating a free and unhindered understanding of the Self. It sets the stage for the Vāruṇī-Upaniṣad (which comprises this Bhṛguvallī along with the Brahmavallī) to clearly explain the true nature of Brahman. This initial mantra, to be recited, is intended to prevent any mutual enmity, fostering perfect amity between the master and disciple.

The disciple, for whom this profound teaching is destined, has already cultivated a taste for knowledge, either in this life or through past efforts, by performing obligatory and occasional duties. Their mind has achieved one-pointedness through the contemplation practices learned in the Sāṃhitī-Upaniṣad. They have clearly discerned the impermanence of all worldly attainments and, recognizing that liberation cannot be achieved by actions alone, now approach the Guru with humility, seeking the knowledge of Brahman's true nature. The Guru, in turn, is one who is deeply learned in the Vedas, fully competent to instruct, and whose mind is consistently absorbed in Brahman, never entangled in external distractions. This profound quest, though the Guru may have no personal desires left, calls for the disciple's prayer for the well-being of both, ensuring that Brahman's grace protects them during instruction, enabling the Guru to teach with full energy and the disciple to grasp the truth without doubt, leading to the ultimate dispelment of ignorance.

Chapter I: The Journey of Inquiry Begins (First Anuvāka)

Having systematically elucidated the profound knowledge of Brahman in the Ānanda-vallī—describing it as the Real, Consciousness, and the Infinite, and how Brahman, after creating the universe and entering it, manifests as individual beings—the Upanishad now turns its attention to the practical means of achieving this knowledge. The core teaching of the Ānanda-vallī emphasized that one who knows Brahman is liberated from the cycles of good and evil deeds, no longer bound to rebirth. The knowledge of Brahman, identified with the inherent consciousness of the Real Self, is the sole force capable of eradicating the very root of ignorance once the mind is prepared to receive it.

While the Sāṃhitī-upaniṣad (Śikṣā-vallī) previously touched upon works and contemplation as aids to Brahmavidyā, those were considered relatively remote or indirect means. The present section, however, focuses on the proximate means: the meticulous investigation (vichāra) of Brahman, a process that naturally encompasses reflection (manana) and deep meditation (nididhyāsana). To magnify the supreme importance of Brahmavidyā, the Śruti introduces a captivating narrative.

Mantra 1.1 sets the scene: Bhṛgu, that renowned son of Varuṇa, approached his father Varuṇa, humbly saying, "Revered Sir, please instruct me in Brahman.". This establishes Bhṛgu as a celebrated figure, a sage and lineage-founder, whose quest for Brahman is a model for all sincere seekers. He approaches his father, Varuṇa, with profound faith, devotion, and purity of mind, uttering the precise mantra for instruction. His desire stems from a deep revulsion for all pleasures that fall short of the bliss of liberation. This story underscores the fundamental truth that Brahmavidyā can only be truly acquired through the guidance of a realized master, a Guru, as confirmed by other scriptures. The mantra implies a request to deeply ponder and teach the nature of Brahman. The very presence of this narrative serves to extol Brahmavidyā, portraying it as a precious wisdom passed from a loving father to his dear son.

Such legends are not mere embellishments; their purpose, as established in Vedānta-sūtras, is to highlight the glory of the wisdom being taught. While some might mistakenly believe these tales are for ritualistic purposes (like the pāriplava narration in the Aśvamedha sacrifice), their true aim is to unify the purpose of the narrative with the spiritual teaching, indicating that the Upanishadic stories serve to extol the Vidyās with which they are connected.

The Śruti then proceeds to unveil how Varuṇa initiated his son into the path of Brahman-knowledge. Mantra 1.2 presents Varuṇa's initial instruction: To him, Varuṇa imparted this teaching: "Food, life-force, sight, hearing, mind, speech.". When Bhṛgu approached in the proper manner, Varuṇa pointed to these fundamental aspects of existence as gateways to perceiving Brahman. "Food" signifies the material cause of the physical body; "life" refers to Prāṇa, the vital air functioning in its fivefold ways; and "sight," "hearing," and "speech" represent the organs of perception, tacitly including others like touch and the organs of action. These elements are presented as an easy way to knowledge, suggesting the method of anvaya-vyatireka (conjoint presence and absence), which leads to the conclusion that the body and senses are inconstant, making the constant Self the true Brahman. Alternatively, these words indirectly define Brahman as the Infinite and Unutterable, aligning it with the Inner Self, as Brahman is the very "Life of life". Just as a branch points to the moon, these seemingly ordinary elements hint at the hidden Brahman. Scriptures confirm: "They who know the life of life, the sight of the sight, the hearing of hearing, the mind of the mind, they have comprehended the ancient, primeval Brahman". Brahman is accessible through these seemingly mundane gateways because He is the fundamental reality underlying all illusory manifestations.

Varuṇa then offers a profound, indirect definition of Brahman in Mantra 1.3: To him, indeed, Varuṇa said: "Seek diligently to know That from which all these beings are born; That by which, when born, they are sustained and live; That into which, when departing, they ultimately dissolve and enter. That, indeed, is Brahman.". This definition, encompassing creation, sustenance, and dissolution, guides Bhṛgu towards the ultimate cause. It implies that Brahman is that singular reality from which no being, from Brahmā to unmoving objects, can ever truly exist apart. The purpose of this inquiry is not merely intellectual; it leads to the understanding of Brahman as the unchanging reality beyond birth and destruction.

The necessity for such an investigation (vichāra) of Brahman is firmly established in the Vedānta-sūtras (I.i.1). This process, known as śravaṇa (hearing), aims at the conviction that Vedic texts exclusively expound Brahman. The need for such a science arises because, despite scriptural declarations and self-consciousness, doubts persist due to the apparent contradiction between Brahman's non-dual nature and the perceived duality of existence (e.g., "I am a man" vs. "I am Brahman"). The inexplicability of illusion itself points to its existence and thus necessitates a thorough inquiry. Such investigation, culminating in a determined knowledge, undeniably leads to liberation.

Brahman can indeed be defined, refuting any notion of indefinability. Vedānta-sūtras I.i.2 discusses the validity of defining Brahman. The question arises whether definitions like "whence indeed these beings are born" or "Real, Consciousness, Infinite is Brahman" are valid. The prima facie view is that they are not, as causality inheres in the universe, not Brahman, and distinct attributes cannot define a singular entity. However, the conclusion asserts that Brahman can be defined. While causality (birth, sustenance, dissolution) may be a falsely ascribed attribute to Brahman (taṭastha-lakṣaṇa, indirect definition), like calling a garland a serpent due to illusion, it still points to Brahman as the ultimate cause. Direct definitions (svarūpa-lakṣaṇa) like "Real, Consciousness, Infinite" (from Brahmavallī) directly denote Brahman's inherent nature, even if their ordinary meanings are distinct, much as a single person can be called father, son, or brother depending on context.

This definition is further justified by the fact that Brahman is the very source of the Vedas. Vedānta-sūtras I.i.3 discusses whether Brahman is the author of the Vedas. Despite the eternality of the Vedas, the conclusion affirms Brahman as their author, as they emanate from Him effortlessly, like breath. This process of anubhava (effortless emanation) distinguishes them from human compositions and ensures their eternal stream of knowledge. This also establishes Brahman's omniscience, as the source of all knowledge.

The Veda is the sole authority regarding Brahman. Vedānta-sūtras I.i.4 clarifies this, asserting that Brahman is knowable primarily through the Upanishads, not through ordinary sensory perception or inference. While other sources may corroborate, the Vedas are the unique fount of this knowledge. The Upanishads treat mainly of Brahman, not merely as an accessory to rituals, but as the central theme, determined by six marks of interpretation: commencement, conclusion, reiteration, unprecedentedness, fruit, explanatory statements, and illustration. These marks consistently point to Brahman as the main subject.

The Upanishads do not primarily enjoin knowledge as an action but reveal Brahman directly. While some Vedāntins argue they enjoin immediate cognition, the ultimate view is that knowledge, being a state of being (not an act), cannot be enjoined. Just as "Thou art the tenth man" reveals a truth, so too do Vedic texts like "That, Thou art" directly impart Brahman-knowledge, with reflection and meditation serving as preparatory steps to overcome obstacles to immediate realization. This investigation into Brahman involves a threefold process: śravaṇa (hearing the texts), manana (reflecting on them logically), and nididhyāsana (deep meditation for direct experience). These are likened to learning, childhood (purity of mind), and saintliness (mauna), all leading to the manifestation of one's true nature as Brahman. Purity of mind is essential for reflection. Meditation, particularly deep concentration, is enjoined as it removes dualistic tendencies. This investigation should continue repeatedly until intuitive knowledge (sākṣātkāra) is attained, as the visible result is the driving force.

The Upanishad thus defines Brahman as the material and efficient cause of the universe (origin, sustenance, dissolution), distinguishing Him from fleeting effects and establishing His omniscience and omnipotence. This causality is an indirect definition (taṭastha-lakṣaṇa), as Brahman's inherent nature is immutable and non-dual. This indirect definition, based on an illusory association (like a crow on a house), does not contradict Brahman's non-duality. Māyā acts as Brahman's co-efficient, expressing His unthinkable power.

Mantra 1.4 then shows Bhṛgu's dedication: He (Bhṛgu) resorted to devotion (tapas). Having received the gateways and definition of Brahman, Bhṛgu understood that profound devotion was the key to direct perception. Varuṇa's teaching, being indirect, hinted at this need for deeper means. Bhṛgu’s intuition led him to tapas as the most effective means to realize Brahman, a truth universally acknowledged by sages. This tapas is primarily the inner composure and one-pointed concentration of all faculties, rather than mere physical mortification, though external austerity can be a remote aid. It involves deeply pondering the nature of the Self, using the method of anvaya-vyatireka (conjoint presence and absence) to distinguish the eternal Self from changing phenomena. This signifies diligent adherence to the duties of one's āśrama (stage of religious life), particularly celibacy, as a means to Brahma-jñāna, with meditation and self-control being direct pathways. The Upanishad confirms that the order of celibates is a recognized and valid path to Self-knowledge, distinct from householder life, despite scriptural discussions about adherence to rituals. No descent from a higher to a lower spiritual stage is permitted, and specific penances are prescribed for deviations, although purity for the present life may not always be restored. Ultimately, devotion to Brahman, characterized by complete cessation of external works, is the sole means to profound knowledge, as opposed to pursuit of worldly results.

Chapter II: Progressive Realizations of Brahman (Second to Sixth Anuvākas)

This pivotal chapter narrates Bhṛgu’s systematic and progressive investigation into Brahman, guided by his father Varuṇa’s instructions. Each stage reveals a deeper truth, as Bhṛgu diligently applies tapas (devotion or intense spiritual practice) to discern the ultimate reality. The journey begins with the most tangible aspect of existence and gradually moves inward, shedding layers of misconception.

First Stage: Food as Brahman (Second Anuvāka)

Bhṛgu, having engaged in profound spiritual discipline, reaches his initial conclusion regarding Brahman in Mantra 2.1: He (Bhṛgu), having practiced devotion, concluded that food (Anna) was Brahman. For, indeed, from food are all these beings verily born; by food, when born, do they live; into food, do they, when departing, ultimately enter.. This insight, that food (Anna) embodies the characteristics of Brahman—being the source, sustenance, and ultimate dissolution for all creatures—appears logically sound to Bhṛgu at this stage. Food here refers to the material cause of the physical body, the Annamaya sheath. While physical bodies are universally born from food, sustained by it, and return to it, Madhva clarifies that this refers to "gross bodies," not to subtle elements like space. The argument implies that food, encompassing the physical realm, acts as the cause of the birth, sustenance, and dissolution of these gross forms.

However, despite this reasoned conclusion, Bhṛgu remains unsatisfied. Mantra 2.2 states: Having thus comprehended that, he again approached Varuṇa, his father, saying, "Revered Sir, please instruct me further in Brahman.". His doubt arose because he perceived that food itself was subject to birth—an effect, not the uncaused ultimate reality. The Vājasaneyins corroborate this, noting that "Without life, food decays". Bhṛgu’s dissatisfaction, even with a seemingly profound realization, signifies his unwavering commitment to truth, refusing to succumb to spiritual complacency. This is a crucial lesson for the aspirant: true inquiry does not cease until absolute certainty is achieved. Varuṇa's response, reiterating the importance of tapas, underscores that intense devotion and concentration are essential at every stage of this progressive realization. Mantra 2.3 states: To him (Varuṇa) said: "Through rigorous devotion, seek to truly know Brahman. For devotion itself is Brahman.". And Bhṛgu, ever diligent, once more plunged into intense practice in Mantra 2.4: He resorted to devotion..

Second Stage: Life-Principle as Brahman (Third Anuvāka)

Following renewed tapas, Bhṛgu applies the same definition of Brahman, now with a deeper inward gaze, as recorded in Mantra 3.1: He, having diligently practiced devotion, concluded that life-principle (Prāṇa) was Brahman. For, indeed, from life-principle are all these beings verily born; by life-principle, when born, do they live; into life-principle do they, when departing, ultimately enter.. Bhṛgu recognized that Prāṇa, the vital life-force, is the efficient cause of the physical body's birth, sustenance, and death, even if not its material cause. The Aitareyins affirm this: "Without life, indeed, semen is not emitted; if it be emitted at all, without life it would decay, it would not be born". As the Kauṣītakins observe, "So long as in this body the vitality remains, so long does the body live." This deeper insight into Prāṇa's pervasive influence led Bhṛgu to a more subtle understanding of Brahman's operational aspect.

Yet, this realization too proved insufficient. Mantra 3.2 again notes: Having comprehended that, he again approached Varuṇa, his father, saying, "Revered Sir, please instruct me further in Brahman.". Varuṇa's unwavering instruction in Mantra 3.3 once more pointed to the means: To him (Varuṇa) said: "Through rigorous devotion, seek to truly know Brahman. For devotion itself is Brahman.". And Bhṛgu’s profound commitment is highlighted in Mantra 3.4: He resorted to devotion..

Third Stage: Mind as Brahman (Fourth Anuvāka)

With renewed devotion, Bhṛgu proceeded to a still more subtle truth, recorded in Mantra 4.1: He, having diligently practiced devotion, concluded that mind (Manas) was Brahman. For, indeed, from mind are all these beings verily born; by mind, when born, do they live; into mind do they, when departing, ultimately enter.. Bhṛgu reasoned that Manas, the intelligent principle of thought, fulfills the definition of Brahman, as it is the very spring of existence, sustenance, and dissolution for beings. Unlike the unintelligent Prāṇa, Manas possesses sentience, aligning with scriptural descriptions of Brahman as intelligent. The Ātharvaṇikas confirm that the entry of the vital principle into the body is dependent on Manas, which, through formative thought (saṅkalpa), determines the future body at the time of death. The Bṛhadāraṇyaka illustrates this with the analogy of a leech moving from one blade of grass to another, signifying the soul’s subtle journey guided by mental impressions. Thus, Bhṛgu saw Manas as the orchestrator of birth, sustenance, and dissolution.

Still, the inquiry continued. Mantra 4.2 again shows Bhṛgu’s persistent quest: Having comprehended that, he again approached Varuṇa, his father, saying, "Revered Sir, please instruct me further in Brahman.". Varuṇa's unwavering instruction in Mantra 4.3 once more pointed to the means: To him (Varuṇa) said: "Through rigorous devotion, seek to truly know Brahman. For devotion itself is Brahman.". And Bhṛgu’s profound commitment found expression in Mantra 4.4: He resorted to devotion..

Fourth Stage: Intelligence as Brahman (Fifth Anuvāka)

Through another bout of intense spiritual practice, Bhṛgu reached a further stage of realization, as conveyed in Mantra 5.1: He, having diligently practiced devotion, concluded that intelligence (Vijñāna) was Brahman. For, indeed, from intelligence are all these beings verily born; by intelligence, when born, do they live; into intelligence do they, when departing, ultimately enter.. Bhṛgu reasoned that Manas, being merely an instrument like the senses, cannot be Brahman. Intelligence (Vijñāna), however, is the conscious agent, the true "doer" who performs sacrifices and all other actions, both spiritual and worldly. This agency, even if ultimately illusory in the absolute sense, fulfills the definition of Brahman as the cause of existence, sustenance, and dissolution.

Yet, this too proved to be a stepping stone, not the final destination. Mantra 5.2 again shows Bhṛgu’s unwavering resolve: Having comprehended that, he again approached Varuṇa, his father, saying, "Revered Sir, please instruct me further in Brahman.". Varuṇa's unwavering instruction in Mantra 5.3 once more pointed to the means: To him (Varuṇa) said: "Through rigorous devotion, seek to truly know Brahman. For devotion itself is Brahman.". And Bhṛgu’s profound commitment is highlighted in Mantra 5.4: He resorted to devotion..

Fifth Stage: Bliss as Brahman (Sixth Anuvāka)

After yet another period of profound spiritual discipline, Bhṛgu finally arrived at the deepest realization, recorded in Mantra 6.1: He, having diligently practiced devotion, concluded that Bliss (Ānanda) was Brahman. For, indeed, from Bliss are all these beings verily born; by Bliss, when born, do they live; into Bliss do they, when departing, ultimately enter.. Bhṛgu recognized that unlike intelligence, which is associated with the pain of agency, Bliss is inherently devoid of pain and represents the highest human aspiration. Furthermore, Bliss is the cause of all existence, including the primary elements, unlike the preceding principles. The Chhandogas' teachings confirm that only the Great One (Brahman) is Bliss, not the finite or dualistic aspects of existence, where pain prevails. This aligns with experiences of deep sleep (suṣupti) and meditation (samādhi), where dualities cease, and a self-luminous bliss pervades. This non-dual Bliss, existing prior to all dualistic manifestation, is the very origin of all existence.

Śaṅkarāchārya notes a divergent view among some scholars who argue that the Ānandamaya (this bliss-formed self) is the Supreme Being, as Bhṛgu’s investigation concludes here. However, Śaṅkarāchārya refutes this. The "maya" suffix in Ānandamaya, like in Annamaya, signifies a "product" or "modification," not the absolute Brahman. If it meant "abounding in," it would create inconsistency. Furthermore, the liberated soul is described as "passing into" the Ānandamaya, implying it is an entity external to the true Self, into which one can merge. The concept of the Ānandamaya having a "head, wings, etc." is also incongruous with the partless Brahman. The presence of doubt regarding Brahman's existence (as discussed in other mantras) also suggests Brahman is distinct from the immediately experienced Ānandamaya, which has a definite form. Finally, Brahman is referred to as the "tail, the support" of the Ānandamaya, implying a distinct, ultimate basis. Therefore, the Ānandamaya is a product, not the Supreme Self. Bhṛgu’s concluding his investigation here signifies that Ānanda is the last step in the investigative path leading to Brahman, not Brahman itself, which is further understood through scriptures.

This supreme form of devotion (tapas), characterized by perfect composure of senses and mind, is emphasized as the direct and primary means to this knowledge. Bhṛgu, through successive elimination (anvaya-vyatireka), progressively found Brahman as the Inner Self. This intense concentration, outlined by Yogic texts like Patañjali’s Sūtras, is the proximate means to intuitive realization of Brahman as bliss.

The Upanishad then formally concludes this wisdom in Mantra 6.2: This wisdom of Bhṛgu and Varuṇa is established in the Supreme Heaven.. This Brahmavidya, revealed through Bhṛgu and taught by Varuṇa, culminating in the highest non-dual Bliss, is established in the ultimate principle of Brahman, beyond which there is nothing higher to be known. It represents the point where wisdom culminates, where all distinctions between "I" and "thou" dissolve, and Brahman is realized as the Self, and the Self as Brahman.

The fruits of this profound wisdom are then enumerated in Mantra 6.3: Whoso thus knows is firmly established.. The individual who delves inward, step by step, realizing Bliss as Brahman through devotion, becomes firmly established in this Supreme Brahman, essentially becoming Brahman Himself. This involves casting away the five sheaths and finding ultimate support in Brahman, who is beyond cause and effect. Mantra 6.4 further describes visible fruits: Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.. Such a knower of Brahman attains abundant food, strong digestive fire, progeny, cattle, spiritual radiance from Vedic study, and widespread fame. This happens even for a jīvanmukta (liberated while living), for whom duality still appears due to a subtle trace of ignorance.

The chapter then introduces an important vow in Mantra 7.1: He shall not condemn food; that shall be his vow.. This injunction serves to praise food, as it is the very gateway to understanding Brahman. The aspirant must never condemn food, even if it seems poor, for it is the means to perceiving Brahman. This vow applies to those contemplating conditioned Brahman, especially food as Brahman, bringing them material and spiritual benefits.

Chapter III: Some Minor Contemplations (Seventh to Tenth Anuvākas)

This section of the Bhṛguvallī, following the deep philosophical investigation into Brahman, introduces a series of practical contemplations designed for aspirants whose minds may still harbor worldly desires or are not yet fully capable of the highest, unmediated realization. These "minor contemplations" serve as vital aids, fostering one-pointedness of mind and leading indirectly to the profound knowledge of Brahman. They offer pathways for those who need to integrate spiritual practice with their everyday experiences, ensuring that no seeker is left without guidance.

The journey continues with Mantra 7.2: Life-principle (Prāṇa), verily, is food; the body is the eater of food. The body is sustained in life-principle; life-principle is sustained in the body. Thus, food is established in food.. This contemplation, for those not yet ready for the direct realization of Brahman, teaches the intricate relationship between life-force and the physical body. Life is seen as food because it dwells within the body, which, in turn, consumes that life-food. Simultaneously, the body is food because it is derived from food, and life consumes it. As each is dependent on the other for existence, each is both "food" and "eater," and thus "food is established in food". This constant interdependence is to be meditated upon. The verse highlights Prāṇa's role as the support of the body, as declared in the dialogue of vital principles: "It is I who by this very quintuple division of myself together keep and hold this bundle up".

Mantra 7.3 then outlines the fruits of this contemplation: Whoso knows that thus food is set in food, he is settled; possessor of food and food-eater he becomes. Great he becomes by progeny, by cattle, by spiritual lustre; great by fame.. Such a contemplator gains stability, abundance of food, strong digestion, progeny, cattle, spiritual radiance from Vedic study, and widespread fame.

The instruction in Mantra 8.1 emphasizes self-restraint regarding food: He shall not disregard food; that is his vow.. This vow, enjoined on the contemplator of life and body, is intended to extol food's significance. It implies treating all food with respect, without making distinctions between "good" and "bad," thereby elevating the act of partaking food.

The Upanishad then introduces Mantra 8.2: Water, verily, is food, fire the food-eater. Fire is contained in water; water is contained in fire. Thus, food is established in food.. This extends the contemplation to water and fire. Water is "food" as it is consumed by the body's digestive fire, which is the "eater." Their mutual support (e.g., lightning in rainwater, perspiration from heat) signifies their reciprocal relationship as food and eater. This profound unity in interdependence is the object of meditation. Mantra 8.3 then reiterates the same benefits for this contemplation: Whoso knows that thus food is set in food, he is settled; possessor of food and food-eater he becomes. Great he becomes by progeny, by cattle, by spiritual lustre; great by fame..

The sacred text further enjoins generosity in Mantra 9.1: He shall diligently make food plentiful; that shall be his vow.. This encourages the contemplator of water and fire to ensure an abundance of food, particularly for travelers. Providing lodging necessitates providing food, as denying it incurs sin. A Smṛti warns that an inhospitable person forfeits all blessings. Therefore, one should earn ample food through various means (priestly service, teaching, gifts) to serve others. The custom of the wise, who joyfully proclaim "Food is prepared for him" to those seeking sustenance, underscores this virtue.

Mantra 9.4 then articulates the karmic principle governing gifts: This food, verily, being prepared at the highest level (in quality/time/respect), then at the highest level is food ready for him. This food, verily, being prepared at the middle level, then at the middle level is food ready for him. This food, verily, being prepared at the lowest level, then at the lowest level is food ready for him—for him who thus knows.. This signifies that the manner, time, and respect with which food is given determine the quality of the return in future lives. Giving at the prime of life or with utmost respect yields the best results, while giving late in life or with disrespect yields lesser returns. This applies to Sāttvic, Rājasic, and Tāmasic gifts, as classified by the Lord in the Bhagavad Gītā.

The Upanishad then shifts to the contemplation of Brahman's presence in human faculties. Mantra 10.1 establishes a vow of hospitality: None, as to lodging, he shall turn away: that his vow.. This applies to the contemplator of earth and ether, ensuring that no one seeking shelter is refused.

Mantra 10.2 states: Therefore, by whatever means, he should earn much food.. Because lodging implies providing food, the seeker is encouraged to acquire abundant food through legitimate means.

Mantra 10.3 mentions the custom: Food is prepared for him,—they say.. The wise prepare food for those who seek it, never turning them away.

Mantra 10.4 describes the rewards for the quality of giving: This food, verily, being prepared at the highest, at the highest is food ready for him. This food, verily, being prepared at the middle, at the middle is food ready for him. This food, verily, being prepared at the lowest, at the lowest is food ready for him,—(for him) who thus knows.. This signifies that the quality of sustenance one receives back (highest, middle, or lowest) corresponds directly to the reverence, effort, and timeliness with which one offers food to others.

Mantra 10.5 details contemplations of Brahman within the human being: As safety in speech, as gain and safety in prāṇa and apāna, as action in the hands, as motion in the feet, as discharge in the anus: such are contemplations in man.. The devotee contemplates Brahman as the source of preservation (safety) in speech, as the cause of acquisition (gain) and preservation in vital breaths, as the impetus for action in the hands, as the principle of motion in the feet, and as the power of discharge in the anus. These are termed mānuṣī samājñās or "perfect knowledge" related to man.

Mantra 10.6 extends this to the cosmic realm: Next as to those referring to Devas: as satisfaction in the rain, as strength in the lightning, as fame in cattle, as light in the stars, as procreation, the immortal, and joy in the generative organ, as all in the ākāsa.. Here, Brahman is contemplated as the source of satisfaction in rain, strength in lightning, fame in cattle, light in stars, and the principles of procreation, immortality, and joy in the generative organ. All things residing in ākāśa (ether) are to be contemplated as Brahman.

Mantra 10.7 concludes this series of contemplations by reiterating the direct result of such focused meditation: Let him contemplate That as support, he becomes well-supported. Let him contemplate That as great, he becomes great. Let him contemplate That as thought, he becomes thoughtful. Let him contemplate That as homage, to him desires pay homage. Let him contemplate That as the Supreme, possessed of supremacy he becomes. Let him contemplate That as Brahman’s destructive agent, around him die his hateful rivals, and those rivals whom he does not like.. Contemplating Brahman as the universal support grants stability. Meditating on His greatness confers greatness. Contemplating Him as thought cultivates thoughtfulness. Contemplating Him as the object of homage causes desires to bow before the devotee. Contemplating Him as Supreme bestows supremacy. And contemplating Him as the destructive power (symbolized by Vāyu, the end of all) leads to the demise of hateful rivals. These specific fruits reinforce the efficacy of these contemplations for worldly and spiritual benefits.

Chapter IV: Final Attainment (Eleventh Anuvāka)

This ultimate chapter of the Bhṛguvallī, and indeed of the entire Taittiriya Upanishad, transcends the individual contemplations to deliver the profound, underlying truth of liberation. It guides the seeker beyond all illusory distinctions, culminating in the realization of the absolute Self, forever free from the cycles of saṃsāra. The previous lessons, through contemplating various forms, served as stepping stones to this final, unconditioned knowledge.

The Upanishad begins by expounding the supreme truth that lies beyond all illusion: The relationship of food and food-eater belongs to the world of effects and pertains to the aggregate of human embodied principles. It has been taught at length that this relationship solely pertains to the realm of effects, and thus, it should not be extended to Brahman, who utterly transcends all thought and words. This powerful statement clarifies that the cycles of consumption and being consumed—the very fabric of saṃsāra—are confined to the manifested, phenomenal universe, the realm of effects, not to the ultimate Ātman. This relationship is merely ascribed to the Ātman through the veils of illusion.

The text then asserts Ātman's inherent freedom from saṃsāra: The Ātman is not an evolved entity from the Paramātman; therefore, it is indeed proper to assert that saṃsāra does not pertain to the Self. This is because the Supreme, who is not subject to saṃsāra, Himself enters creation. The Paramātman, the very Creator of space and all phenomena, is the one who enters the universe, confirming that the indwelling individual soul (Jīvātman) is none other than this Supreme Being. The creative and immanent acts of Brahman are singular, proving the identity of the Creator and the indwelling principle. This refutes any notion that the Supreme undergoes a change in nature upon entering the creation; His "entrance" is a profound manifestation of His power, not a transformation. The assertion of the Jīva's identity with the One (Brahman) dissolves all distinctions, contradicting any claims of separate natures. The familiar experience of the Jīva as a saṃsārin is merely apparent, a creation of illusion, as the ultimate perceiver cannot be an object of perception itself. Fear and pain, being perceived attributes, cannot belong to the perceiver (Ātman). The suffering associated with the body and mind belongs to the non-Self, the product of illusion, not to the pure Witness-Consciousness. Philosophical systems that posit duality or pain in the Self are dismissed as ill-founded, as they contradict the clear teachings of the Vedas.

Thus, Ātman's inherent freedom from saṃsāra is established by both scripture and reason. The common perception of the Self as an enjoyer of external objects must be relegated to the realm of avidyā; such a relationship cannot apply to the Ātman, who is one with the Real, Infinite Brahman. The duality of enjoyer and enjoyed arises from avidyā, as confirmed by the Śruti: "For, when there is, as it were, duality, then one sees the other, one hears the other... But when the Self only is all this, how could he smell another, how could he see another...". This confirms that the Self, free from avidyā, is eternally devoid of superimposed duality.

The ultimate unity of the Self and Brahman is then declared in Mantra 8.1: And this one (the Self) who is in the man, and that one (Brahman) who is in the sun, He is one.. This profound statement, previously discussed (Ch. X, Anuvāka X of Brahmavalli), signifies the absolute non-duality between the individual consciousness and the universal consciousness.

The chapter then describes the glorious state of the enlightened one in Mantra 8.2: He who thus knows, departing from this world and attaining this Annamaya self, then attaining this Prāṇamaya self, then attaining this Manomaya self, then attaining this Vijñanamaya self, then attaining this Ānandamaya self, traversing these worlds, having the food he likes, taking the form he likes, this song singing he sits.. This verse, serving as an elaborate commentary on the aphorism "the knower of Brahman attains the Supreme," describes the profound experience of the liberated sage. He transcends attachment to the physical world, progressively realizing his identity with each of the five sheaths (Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, Ānandamaya), culminating in oneness with the Real, Conscious, Infinite Brahman. This is a figurative "attainment," representing the dissolution of illusory identification, much like the illusion of a serpent disappearing upon realizing it is a rope. The knower of Brahman becomes the All, enjoying all objects simultaneously, for nothing truly exists apart from Brahman.

This realization transforms the sage into a Jīvanmukta, one liberated while living. He lives as he pleases, unbound by conventional rules of food or dress, having transcended desires. He perceives all beings as his own body, finding contentment in the cosmic dance. He then sings the song of unity, a Sāman mantra proclaiming his oneness with all existence. Mantra 8.3 captures this profound utterance: Oh! Oh! Oh! I am food! I food! I food! I food-eater! I food-eater! I food-eater! I am the uniter! I am the uniter! I am the uniter! I am the First-born of the existence! Prior to gods, I am the navel of immortality. He who gives me, he surely preserves me. I, the food, consume him who consumes food. I, shining, utterly encompass all worlds! My light, like the sun's, is ever luminous!. This threefold exclamation expresses profound wonder at his realization. He declares his identity with both the consumed universe ("food") and the consuming consciousness ("food-eater"), signifying non-duality. He is the "uniter," bridging all distinctions, the "First-born of existence" (Hiraṇyagarbha), the source of immortality even for the gods. This song is a bold proclamation that to give spiritual truth is to preserve life, while hoarding leads to spiritual consumption by the very truth one denies. The liberated sage, transcending the world of duality, fears nothing, for all fear arises from perceived "otherness," which for him no longer exists. His light, like the sun's, is self-luminous, symbolizing his inherent consciousness.

Mantra 8.4 then concludes this extraordinary exposition: Whoso thus knows, Such is the Upaniṣad.. This reaffirms that the fruits described accrue to the one who truly realizes Brahman—the one partless Bliss, beyond all conditioning. The very definition of Upaniṣad is thus fulfilled, as it leads directly to the knowledge of non-dual Brahman, destroying all ignorance. This knowledge ensures liberation, a state coeval with the understanding itself, unlike temporary heavenly rewards. The sage becomes untouched by sin and good deeds, as he is the non-agent, transcending karma. While prārabdha-karma (actions whose fruits have begun) may cause the body to persist, it does not taint the realized soul, whose wisdom is indestructible.

The final essence: Brahman is beyond speech and thought, yet knowledge dispels ignorance without directly denoting Him. Knowledge of Brahman cannot be enjoined as an action, for it is a state of being. Assertive statements like "That, Thou art" directly convey this knowledge, which is self-sufficient and does not require further injunctions. The non-dual Self is self-luminous, unconditioned, and immutable, eternally free from all duality. This wisdom eradicates all fear, for fear arises only from the illusion of a second entity. The Upanishad, through its ultimate teaching, leads the seeker to the realization that their Inner Self is identical with the unconditioned, all-pervading Brahman, the source of all bliss, forever beyond sorrow and fear.