Venkata R Chaganti



  1. Ēsa
  2. Kēna
  3. Kata
  4. Prasna
  5. Mundaka
  6. Māndūkya
  7. Itharēya
  8. Thythirīya
  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  


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

आचार्यो मृथ्युर्वरुणः सोम ओषधयः पयः

जीमूता आसन्त्सत्वानस्तैरिदं स्वाराभृतमू               || 11.5.14||

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



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


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


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



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


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


  1. “Having roots upwards and branches downwards is the human body tree. It is mortal and the only thing that is immortal is Brahmam. It is the purest among all and greatest among all. It is described as indestructible by all Sastras. All the worlds reside in that Brahmam and nothing and no one can overtake it”.
  2. “This visible Universe is brought from its reason by the Paramāthma. This Universe is having motion because of Paramāthma. Entire Universe is afraid of this Paramāthma and appears as if some invisible Power with a Diamond in its hand is running the Universe”.
  3. “Because of the fear of this Brahmam Agni is burning, Sun is radiating because of the fear of Brahmam. Because of the fear of Brahmam Electricity, Vāyu and Death are exhibiting their properties”.
  4. “One who realizes this Paramāthma during this life time will get great benefit of escaping the cycle of death and gets salvation. And after enjoying the bliss for a long-long time will be able to take human form once again and get a chance to go for salvation”.
  5. “Paramāthma is attained in the Buddhi just as the image in the mirror. On the advice of scholars when one meditates, Paramāthma is attained just as the objects are visible in the dream. As the objects are visible in water similarly Paramāthma is attained by the Upāsaka when he hears the song of Paramāthma by devotees. By learning from people like me and doing Upāsana one can clearly separate Paramāthma and the Universe just like Sun shine and shade”.
  6. “Scholars in meditation can clearly understand the difference between senses and Jēvāthma. Also he realizes the production and destruction of these senses and does not fall into the death cycle”.
  7. “Manassu is minute than senses, Buddhi is minute than Manassu, Mahathathvam is minute than Buddhi and Prakruthi is minute than all the above”.
  8. “Human on realizing the Brahmam starts enjoying the eternal bliss. This Brahmam is filled in the entire Universe and is minute than the Prakruthi”.
  9. “This Brahmam cannot be seen by eyes and can only be perceived in the heart by Buddhi on controlling the Manassu. One who realizes this becomes immortal”.
  10. “When the senses along with Manassu is drawn back from their respective propagations and Buddhi also becomes stable then such a state is called eternity”.
  11. “Such a state is called as Yogam. Then Yogi becomes alert and definitely achieves the Paramāthma and the production of auspicious characters and destruction of inauspicious characters takes place”.
  12. “Since Paramāthma cannot be perceived by eyes, Manassu or Voice, and only expressed by Yogi that it is there, then how can others realize Paramāthma”?
  13. “Many things in this Universe are accessible with the senses. One should realize that there should be a Dictator who controls and creates them. Only thinking this way a person should meditate and attain Paramāthma. Once attained the Yogi gets unexplainable pleasures from the body and from the materials of the Universe and fear from everything disappears”.
  14. “When all the desires that are in the heart of a person disappear, the person becomes free from the death cycle. In such a state Paramāthma is easily accessible”.
  15. “When all the bondages of the heart are broken then the person becomes immortal. This is the scientific explanation of salvation”.
  16. “There are 101 nerves in the heart of a person. In that one nerve goes upwards to the Brahma hole. If at the time of death, a person releases Jēvāthma through this hole then he is sure to attain salvation. Only a Yogi can do the above said process. Remaining people leave the body through other nerves and get rebirth to follow the Karma process”.
  17. “Yogi on regular practice places his Jēvāthma in this nerve and makes it move upward to the Brahma hole. When the occasion comes he can release himself through this hole and attain salvation”.
  18. Acquiring this knowledge from Yama, Nachikētha followed the path of a Yogi and attained Paramāthma and became blissful. If anyone who follows this path will definitely attain salvation.
Copyright (c)2010