Venkata R Chaganti



  1. Ēsa
  2. Kēna
  3. Kata
  4. Prasna
  5. Mundaka
  6. Māndūkya
  7. Itharēya
  8. Thythiriya
  9. Chāndogya
  10. Brihadaranyaka


  1. Ithareya
  2. Shathapatha
  3. Sāma
  4. Gōpatha


  1. Ayurveda
  2. Dhanurveda
  3. Ghandarva Vidya
  4. Artha Vēda or Shilpa Vidya


  1. Siksha
  2. Astadyayi
  3. Mahabhashyam
  4. Negantu/ Neruktam
  5. Chanddassu
  6. Jyothishyam


  1. Visheshikam
  2. Nyayam
  3. Yogam
  4. Shankya
  5. Pūrva Memāmsa
  6. Vēdantha


  1. Rāmāyana 
  2. Maha Bharatha


  1. ManuSmruthi  

Thythirīya Upanishad



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


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



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


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



Pūrva Rūpam

Uthhara Rūpam















Anthēva (student)









Adharā hanuha

Uthhara hanuha





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



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























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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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



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


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


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


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


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


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


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


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


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


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