छान्दोग्य उपनिषद

chhandogy upanishad

• samaved ki talavakar shakha mean is upanishad ko manyata prapt hai. isamean das adhyay haian. isake antim ath adhyay hi is upanishad mean liye gaye haian. yah upanishad paryapt b da hai.
• nam ke anusar is upanishad ka adhar 'chhand' hai, isaka yahaan vyapak arth ke roop mean prayog kiya gaya hai. ise yahaan 'achchhadit karane vala' mana gaya hai. sahityik kavi ki bhaanti rrishi bhi mool saty ko vividh madhyamoan se abhivyakt karata hai. vah prakriti ke madhy us paramasatta ke darshan karata hai. isamean Omkar ('Om') ko sarvottam ras mana gaya hai.

pratham adhyay

pratham adhyay mean terah khand haian. inamean 'sam' ke sar roop 'Omkar' ki vyakhya ki gayi hai tatha 'Omkar' ki adhyatmik, adhidaivik upasanaoan ko samajhate hue vibhinn svaroopoan ko spasht kiya hai.
pahala khand

• Omkar sarvottam ras hai.
• sarvapratham udgata 'Om' ka uchcharan karake samagan karata hai. vah batata hai ki samast praniyoan aur padarthoan ka ras athava sar prithivi hai. prithvi ka sar jal hai, jal ka ras aushadhiyaan haian, aushadhiyoan ka ras purush hai, purush ka ras vani hai, vani ka ras sam hai aur sam ka ras udgith 'Omkar' hai.
• yah oankar sabhi rasoan mean sarvottam ras hai. yah paramatma ka pratik hone ke karan 'upasy' hai. jis prakar stri-purush ke milan se ek-doosare ki kamanaoan ki poorti hoti hai, usi prakar is vani, pran aur rricha tatha sam (gayan) ke sanyog se 'Omkar' ka srijan hota hai.
• 'Omkar' anubhooti-jany hai, jise aksharoan ke gayan se anubhav kiya jata hai. yah aksharabrahm ki hi vyakhya hai.
  

doosara khand

• devasur sangram ke samay dev paraspar vichar karake udgith 'Omkar' ki upasana karate haian aur asuroan ke parabhav ki prarthana karate haian. asuri shakti se bachane ke lie Omkar sadhana ka vidhan bataya gaya hai.
• devoan ki vani, unake dekhane v sunane ki shakti, man ki ekagrata, pran-shakti aur any rrishiyoan ki upasana ko asur nasht kar dalate haian. ve bar-bar Omkar ki upasana mean vighn dalate rahate haian.
  

tisara khand

• is khand mean adhidaivik roop se Omkar ki upasana ki jati hai; kyoanki madhur udgan prani mean pranoan ko sanchar karata hai. is prakar vah andhakar aur sabhi prakar ke bhay se prani ko mukt karane ki cheshta karata hai. pran aur soory ko vah saman manata hai. at: is pran aur us soory mean hi Omkar ko manakar upasana karani chahie.
• udgata jis 'sam' ke dvara udgith ki upasana kare, sada usi ka chintan bhi kare. jis chhand ke dvara stuti karata ho, us chhand ka chintan kare. jin stotroan se stuti karata ho, us stotroan ka chintan kare. jis disha ka chintan karata ho, us disha ka chintan kare. is prakar ant mean apane atm-svaroop aur kamana adi ka chintan pramad-rahit hokar kare. tabhi use abhisht phal ki prapti hoti hai.
  

chautha khand
is khand mean 'Om' ko hi udgith mana hai aur usi ki upasana karane ki bat kahi hai. yadyapi 'Om' ek svar hai, tathapi yah akshar, amrit aur abhay-roop brahm ka pratik hai. samast devagan aur upasak is ek akshar-brahm 'Omkar' mean pravisht hokar amaratv aur abhay ko prapt karate haian.
paanchavaan khand
is khand mean 'udgith' aur 'pranav' Om ko ek roop hi mana gaya hai. soory hi udgith hai, pranav hai. yah satat gatishil rahakar 'Om' ka uchcharan karata rahata hai. age kaha gaya hai ki mukhy pran ke roop mean hi udgith ki upasana karani chahie.
chhatha khand

• is khand mean prithvi ko 'rrikh aur agni ko 'sam' kaha gaya hai. yah agni-roop sam, prithvi-roop rrikh mean pratishthit hai. at: rricha mean isi adhishthit sam ka gayan kiya jata hai. prithvi ko 'sa' aur agni ko 'am' manakar donoan ke milan se 'sam' banata hai.
• rrishi age kahate haian ki antariksh hi 'rrikh' hai aur vayu 'sam' hai. vah vayu-roop sam antariksh-roop rrikh mean pratishthit hai. at: rricha mean adhishthit sam ka gayan kiya jata hai.
• isi prakar nakshatr, akash v adity ko 'rrikh' manakar aur kramash: chandr, adity aur nilavarn mishrit krishna prakash ko 'sam' manakar unaki upasana ki gayi hai.
• rrigved aur samaved usi paramapurush ki upasana gayan dvara karate haian. vah paramapurush adity adi se bhi ooanche lokoan tatha devoan ka niyamak hai aur devoan ki kamanaoan ka poorak hai. yah udgith ki adhidaivik upasana ka svaroop hai.
  

satavaan khand

• adhyatmik upasana kya hai?

is khand mean adhyatmik upasana ka varnan hai. vani-roop rrikh mean pran-roop sam, chakshu-roop rrikh mean atma-roop sam, shrot-roop rrikh mean man-roop sam, netroan ki shvet abha-roop rrikh mean nil abhayukt syam-roop sam, netroan ke madhy sthit purush hi rrikh aur sam hai. yahi brahm hai, yahi adity ke madhy sthit purush hai, yahi manushy ki samast kamanaoan ko apane adhin rakhata haian jo is rahasy ko janakar gayan karate haian, ve isi purush (brahm) ka gayan karate haian. isi ke dvara udgata sabhi loankoan ke samast bhogoan ki prapt karata hai.
athavaan khand
is khand mean bataya hai ki tin rrishi udgith sambandhi vidya mean parangat the. shalavan putr shilak, chikitayan ke putr dalabhy aur jival ke putr pravahan. ek bar paraspar charcha karate hue shilak ne poochha—'sam ki gati (ashray) kya hai?'
dalabhy ne uttar diya-'svar.'
shilak- svar ki gati kya hai?'
dalabhy-'pran.'
shilak-'pran ki gati kya hai?'
dalabhy-'ann.'
shilak-'ann ki gati kya hai?'
dalabhy-'jal.'
isi prakar prashn poochhane par jal ki gati 'svarg, ' svarg ki gati poochhane par dalabhy ne kaha ki svarg se bahar sam ko kisi any ashram mean nahian rakha ja sakataan sam ki svarg-roop mean hi stuti ki gayi hai, parantu shilak isase santusht nahian hua. tab dalabhy ke poochhane par shilak ne kaha-'yah lok.' parantu shilak ke uttar se pravahan santusht nahian hua. tab is lok ki gati ke bare mean pravahan se prashn poochha gaya.
nauvaan khand
is khand mean pravahan shilak ke prashn ka uttar dete hue kahata hai-'is lok ka ashray athava gati akash hai; kyoanki sampoorn prani aur padarth athava tattv isi akash se utpann hote haian aur isi mean lin ho jate haian. at: akash hi is lok ka ashray hai. vahi shreshthatam udgith hai aur vahi anant roop hai. jo vidvan is prakar janakar isaki upasana karata hai, use param utkrisht jivan prapt hota hai aur paralok mean bhi shreshthatar sthan prapt hota hai.'
dasavaan khand
ek samay ki bat hai, oloan ki vrishti se kurudesh ki kheti nasht ho gayi. us samay imy gram mean chakr rrishi ke putr ushasti apani kam umr patni ke sath b di din avastha mean rahane lage the. ek din ushasti ne atyant ghune u dad khane vale ek nirdhan mahavat se bhiksha maangi. tab usane kaha-'rrishivar! in joothe u dad ke alava mere pas kuchh bhi nahian hai.'
ushasti ne kaha-'inhian mean se mujhe de do.'
mahavat ne u dad de diye aur jal pine ko diya. us par ushasti ne kaha ki jal pine se unhean jootha jal pine ka dosh lag jayega.
mahavat ne kaha-'kya ye u dad joothe nahian hai?'
ushasti-'inhean khaye bina maian jivit nahian rah sakata tha, parantu jal to mujhe kahian bhi mil jayega.'
ushasti rrishi ne un u dad ka ek bhag khakar, doosara bhag apani patni ko le jakar diya, parantu vah pahale hi bahut-si bhiksha prapt kar chuki thi. at: usane u dad lekar rakh liye. doosare din prapt:kal ushasti rrishi ne apani patni se tho da-sa ann maanga. ushasti rrishi ki patni ne unake diye u dad unhean sauanp diye. rrishi ushasti unhean khakar samip ke raja ke yahaan hone vale yajn mean gaye. vahaan jakar unhoanne prastota se kaha-'jis devata ki ap stuti karate ho, yadi use jane bina stuti karoge, to apaka sir gir jayega.'
yahi bat unhoanne udgata ke pas jakar kahi aur pratiharta se bhi kahi. unaki bat sunakar prastota, udgata aur pratiharta apane-apane karmoan se virat hokar baith gaye.
gyarahavaan khand
yah dekhakar yajaman raja ne kaha-'maian apako janana chahata hooan rrishivar!'
ushasti ne apana parichay diya-'maian chakr ka putr ushasti hooan.'
tab raja ne kaha-'ap hi hamare yajn ko poorn karayean.'
ushasti ne tab kaha-'aisa hi ho. ab maian inhian prastota, udgata aur pratiharta se yajn karaooanga. ap jitana dhan inhean deange, utana hi dhan mujhe bhi dena.'
raja ki svikriti ke bad jab ushasti yajn karane ke lie taiyar hue, to prastota ne devata ke bare mean poochha. tab ushasti ne kaha-'vah devata pran hai. pralayakal mean sabhi prani pran mean hi pravesh kar jate haian aur utpatti ke samay ye pran se hi utpann ho jate haian. yah 'pran' hi stuty dev hai. yadi ap use jane bina stuti karate, to mere vachan ke anusar apaka mastak nishchay hi gir jata.'
isi prakar udgata ke poochhane par unhoanne 'adity' ko devata bataya aur udiyaman soory ki upasana karane ki bat kahi. pratiharta ke poochhane par unhoanne 'ann' ko devata bataya; kyoanki ann ke bina prani ka jivit rahana asambhav hai.
barahavaan khand
is khand mean shauv (shauvan) udgith ka varnan hai. shauvan ka arth shvan (kutta) se hai, parantu yahaan shvan ka arth kutte se nahian, gatishilata se hai. yah gatishilata hi 'pran' hai. is prasang mean rrishiputr svadhyay prakriti ke madhy shvet (nirmal) shvan (pran-pravah) se sakshatkar karate haian shuddh shvan (pran) ko udgith manakar ki gayi sadhana phalit hoti hai. prasang is prakar hai ki ek bar bakadalabhy athava glab maitrey svadhyay ke lie jalashay ke nikat gaye. vahaan nirmal shvan ka prakatikaran hua. usase kuchh any vikaragrast shvan kahane lage ki ve bhookhe haian. unake lie ve eeshvar se prarthana karean. usane sabhi ko prat:kal ane ke lie kahakar bhej diya. doosare din prat:kal unake ane par sabhi milakar prarthana karane lage- Om ham bhakshan karean. Om ham pan karean. Om dev varun, prajapati, sooryadev yahaan ann layean he annapate! yahaan ann layean, yahaan ann layean.
terahavaan khand

• shastriy sangit dvara sam gayan

is khand mean sam sambandhit sadhana ko shastriy sangit ki bhaanti svaroan ka gayan bataya hai. isamean 'hau' ka arth prithvi, 'haee' ka arth vayu, 'ath' ka arth chandrama, 'ih' ka arth atma, 'ee' ka arth agni, 'oo' ka adity, 'e' ka nimantran, 'au hom' ka arsh vishvadeva, 'hi' ka prajapati, 'svar' pran ka roop hai, 'ya' ann hai aur 'vakh' virat hai. isake atirikt jo anirvachaniy hai aur samast karyoan mean sancharit hota hai, vah terahavaan stom 'huan' hai. jo is prakar sam sambandhi upanishad ka mahattv janakar upasana karata hai, vah prachur ann tatha pradipt pachak agni vala hota hai.

dvitiy adhyay

doosare adhyay mean 'sam' ko shreshthata se jo date hue vibhinn prakar ki upasanaoan ka varnan kiya gaya hai. is adhyay mean chaubis khand haian. in khandoan mean 'panchavidh' aur 'saptavidh' sam ki upasana pranaliyoan ka varnan hai.
pahala khand

• sam ki panchavidh aur saptavidh upasanaean

is khand mean sam ki sampoorn upasana ko shreshth bataya gaya hai. sansar mean jo kuchh bhi shreshth hai, vah 'sam' hai. is prakar jo sam ki upasana karate haian, unhean shreshth dharm ki shighr prapti hoti hai. doosara khand

• is khand mean sam ka bhav sadhutapoorn-sadashayatapoorn bataya gaya hai. 'udgith' hi sam he. oordhv lokoan mean paanch prakar se sam ki upasana ki jati hai. prithvi ko 'hiankar', agni ko 'prastav,'antariksh ko 'udgith' aur adity ko 'pratihar' tatha dyulok ko 'nidhan' mana jata hai.
• isi prakar adhomukh lokoan mean bhi paanch prakar se sam ki upasana ki jati hai. yahaan svarg 'hiankar' hai, adity 'prastav' hai, antariksh 'udgith' hai, agni 'pratihar' hai aur prithivi 'nidhan' hai.
• panchavidh sam ki upasana se oordhv aur adholokoan ke samast bhog sahaj prapt ho jate haian.
  

tisara khand
yahaan varsha mean paanch prakar se sam ki upasana ka varnan hai. panchavidh sam ki upasana se ichchhanuroop varsha hoti hai.
chautha khand
yahaan jal mean panchavidh sam ki upasana karane vale ki kabhi jal mean mrityu nahian hoti.
paanchavaan khand
yahaan par rrituoan mean panchavidh sam ki upasana karane vale upasak ko rrituean abhisht phal pradan karati haian.
chhatha khand
is khand mean kaha gaya hai ki jo purush pashuoan mean sam ki panchavidh upasana karata hai, use bharapoor pashu-sampada prapt hoti hai.
satavaan khand
isi prakar pranoan (indriyoan) mean shreshthata ke kram se sam ki panchavidh upasana karani chahie. aisa karake sadhak shreshthatar jivan prapt karata hai.
athavaan khand
is khand mean saptavidh sam ki upasana ka varnan hai. vani mean 'huan' hiankar hai, shabd 'pr' prastav hai, 'a' adi roop hai, 'uth' udgith hai, 'prati' pratihar hai, 'up' upadrav-roop hai aur 'ni' nidhan ka roop hai. is prakar jo sadhak upasana se vani ke saratattv ko prapt kar leta hai, use ann aur ann ko pachane ki samarthy prapt hoti hai.
nauva khand

• 'adity' sada hi sam rahata hai. vah sam hai. vah sabhi ke prati samabhav vala hai. udayaman soory 'prastav' hai. sabhi manushy aur pashu-pakshi usake anugami haian.
• madhyahn mean adity 'udgith' hai. samast devagan usake isi roop ke anugami haian. uparahn mean adity 'pratihar' hai. ast hote soory ka roop hi 'nidhan' haian adity-roop sam ki isi prakar upasana karani chahie.
  

dasavaan khand
is khand mean atma-tuly atimrityu-roop ki saptavidh sam ki upasana ka varnan hai. jo sadhak paramatma-tuly atimrityu-roop saptavidh sam ki upasana karata hai, vah adity-roop sam ki hi upasana karata hai tatha adityalok ko jit leta hai.
gyarahavaan khand
is khand mean 'gayatr' sambandhi vishisht upasana ka varnan hai. jo sadhak gayatr-sam ko pranoan mean adhishthit hua janata hai, vah pranavan hota hai aur poorn ayu ko bhogata hai.
barahavaan khand
jo sadhak sam ko agni mean pratishthit janakar upasana karata hai, vah brahmatej se sampann pradipt jatharagni se yukt hota hai. vah poorn tejomay jivan vyatit karata hai tatha mahan kirti ko prapt karata hai.
terahavaan khand
is khand mean stri-purush ke jo de ke roop man vamadevy sam ki upasana ki gayi hai. jo sadhak dampaty-jivan ke anusar sam ki upasana karata hai, vah santati-sukh ko prapt karata hai.
chaudahavaan khand
yahaan pun: udiyaman soory, udit hua soory tatha ast hone vale soory ki sam upasana ka varnan hai. jo aisa janakar upasana karata hai, vah prakhar soory ki tejasvita ko prapt karata hai.
pandrahavaan khand
varsha (parjany) ke sam-roop ki upasana se sadhak viroop aur suroop pashuoan ka svami hota hai aur poorn ayu ko bhogata hai. at: barasate meghoan ki kabhi ninda nahian karani chahie.
solahavaan khand
vasant rritu mean vairaj sam ko adhishthit manakar upasana karane se susantati, pashu-sampada aur brahmatej prapt hota hai. at: rrituoan ki kabhi ninda nahian karani chahie.
satrahavaan khand
samast lokoan mean sam ko adhishthit manakar upasana karane vala lok-vibhootiyoan se sushobhit hota hai.
atharahavaan khand
revati sam ko pashuoan mean adhishthit manakar upasana karane vala pashu-sampada se samriddh hota hai.
unnisavaan khand
jo sadhak yajniy sam ko aangoan sannihit janata hai, vah sampoorn aangoan se svasth v sampann hota hai.
bisavaan khand
jo sadhak rajan sam ko devataoan mean pratishthit janata hai, vah unhian devoan ke lokoan ka aishvary aur ekaroopata ko prapt karata hai. at: brahmanoan ki kabhi ninda nahian karani chahie.
ikkisavaan khand
trayi ved- rrigved, samaved aur yajurved- ke agni, vayu aur adity, tin udgith haian, jo sadhak is sam ko sampoorn jagat mean pratishthit manata hai, vah sarvaroop ho jata hai.
baeesavaan khand
agnidev, vayudev aur indradev ke udgan atyant madhur haian. samast svar indradev ki atma haian. sabhi svar ghoshapoorvak aur balapoorvak uchcharan kiye jane chahie aur mrityudev se apane ko chhu dane ki prarthana karani chahie.
teeesavaan khand

• dharm ke tin skandh

yahaan dharm ke tin skandhoan ke vishay mean varnan kiya gaya hai. dharm ke ye tin adharastambh haian-

1. yajn, adhyayan aur dan,
2. tap,
3. sadhanarat brahmachari jab apane sharir ko kshin kar leta hai.

• pratham tin se trayi vidya-rrikh, sam aur yaju- ki utpatti huee.
• doosare tap ke prabhav se trayi vidya se 'bhoo:' aur 'sv:' ki utpatti huee hai tatha
• tisare sadhana se tin aksharoan ka saratattv oankar (Om) prapt hua. oankar dvara sampoorn vaniyaan vyapt haian. oankar hi sampoorn jagat hai aur yahi sampoorn akash hai.
  

chaubisavaan khand

• yajn ke tin kal
• is khand mean yajn ke tin-prapt:, madhyahn aur saany- savanoan ke madhyam se jivan ke tin kaloan mean kiye gaye sadhanatmak purusharth ka ullekh hai.
• brahmavadi kahate haian ki prat:kal ka savan vasuganoan ka hai, madhyahn ka rudraganoan ka aur sandhya ka adityaganoan ka tatha vishvadevoan ka hai. prat:kal yajaman garhayatyagni ke pichhe uttarabhimukh baithakar vasudevoan ke sam ka gan karata hai-'he agnidev!ap hamean laukik sampada pradan karean, ap hamean yah lok prapt karayean. ap hamean mrityu ke pashchat punyalok ko prapt karayean.'
• is prakar yajaman svarg, antariksh, antariksh ki vibhootiyaan tatha punyalok ki prapti ki kamana karata hai. yahi yajamanalok hai. svargalok ki prapti hetu sabhi simaoan ko prapt karane ki prarthana yajaman karata hai aur 'vasudhaiv kutumbakamh' ke anuroop jnan aur prerana ka sanchar karata hai.
  

tritiy adhyay

is adhyay mean 'adity' ko hi parabrahm manakar vividh roopakoan dvara usake svaroop ka varnan kiya gaya hai. is adhyay mean 19 khand haian.
pahale se paanchavean khand tak

• adity hi parabrahm hai
• in paanch khandoan mean adity ke poorv, dakshin, pashchim v uttar bhagoan tatha urdhv mean sthit rasoan ki vyakhya madhumakkhiyoan ke chhatte ke roopak dvara ki gayi hai. rrishi ka kahana hai ki soory ke samast drishy, sthool rangoan (saptarang) ke sath sookshm chetana pravah se ju de haian.
• 'Omkar' roop yah adity hi devoan ka madhu hai. samast vedoan- rrigved, samaved, yajurved aur atharveved- ki rrichaean hi madhumakkhiyaan haian, charoan ved pushp haian aur som hi amrit-roop jal hai. is brahmand mean adity ki jo drishy prakriya chal rahi he, usake pichhe chaitany ka sankalp athava adesh hi kary kar raha hai.
  

chhathe khand se dasavean khand tak

• in khandoan mean soory ke unhian bhagoan se amrit-pravahoan ke prakat hone tatha usake pravah ka varnan kiya gaya hai. rrishi ka kahana hai ki vasuoan dvara pravahit amrit-tattv ko sadhakoan ke man mean sthit vasu hi jan pate haian. upanishadoan ke mat mean virat chetana mean sthit devoan ke aansh manushy ke bhitar bhi sthit haian. at: ve apane samanadharmi pravahoan se sadhana dvara sambandh sthapit kar lete haian aur amrit ka pan karate haian.
• devagan n to khate haian, n pite haian. ve keval is amrit ko dekhakar hi tript ho jate haian. chhathe se dasavean khand tak soory ke uday evan ast hone ki prakriya mean vibhinn dishaoan ka ullekh kiya gaya hai. yahaan un vibhinn dishaoan se vishisht amrit-pravahoan ke prakat hone ki bat kahi gayi hai. yah amrit-pravah soory ki rashmiyoan dvara sadhak ke antarman tak pravahit hota hai aur sadhak us param satta ke jyotirmay svaroop ko atmasat karata hai.
  

gyarahavaan khand

• brahmajnan kise dena chahie?
• is khand mean rrishi 'brahmajnan' ko suyogy shishy ko hi pradan karane ki bat kahate haian. jo sadhak 'brahmajnan' ke nikat pahuanch chuka hai athava usamean atmasat ho chuka hai, usake lie soory ya brahm n to udit hota hai, n ast hota hai. vah to sada din ke prakash ki bhaanti jagamagata rahata hai aur sadhak usi mean magan rahata hai.

8kisi samay yah 'brahma ji ne prajapati se kaha tha. dev prajapati ne ise manu se kaha aur manu ne ise praja ke lie abhivyakt kiya. uddalak rrishi ko unake pita ne apana jyeshth aur suyogy putr hone ke karan yah brahmajnan diya tha. at: is brahmajnan ka upadesh apane suyogy jyeshth putr athava shishy ko hi dena chahie.
barahavaan khand

• gayatri hi drishyaman jagat hai
• is khand mean 'gayatri' ko sab drishyaman jagat athava bhoot mana haian jagat mean jo kuchh bhi pratyaksh drishyaman hai, vah gayatri hi hai. 'vani' hi gayatri hai aur vani hi sampoorn bhoot-roop hai. gayatri hi sab bhootoan ka gan karati hai aur unaki raksha karati hai. gayatri hi prithvi hai, isi mean sab bhoot avasthit haian yah prithvi bhi 'pran-roop' gayatri hai, jo purush ke sharir mean samahit hai. ye pran purush ke ant:hriday mean sthit haian.
• gayatri ke roop mean vyakt parabrahm hi vedoan mean varnit mantroan mean sthit hai. yahaan usi ki mahima ka varnan kiya gaya hai, parantu vah virat purush usase bhi b da hai. yah pratyaksh jagat to usaka ek aansh matr hai. usake any aansh to amrit-svaroop prakashamay atma mean avasthit haian.
• vah jo virat brahm hai, vah purush ke bahirang akash roop mean sthit hai aur vahi purush ke ant:hriday ke akash mean sthit hai. yah antarang akash sarvada poorn, aparivartaniy, arthat nity hai. jo sadhak is prakar us brahm-svaroop ko jan leta hai, vah sarvada poorn, nity aur daiviy sampadaean (vibhootiyaan) prapt karata hai.
  

terahavean khand se unnisavean khand tak

• adity (brahm) darshan ant:hriday mean kiya ja sakata hai. in khandoan mean 'adity' ko hi 'brahm' svikar kiya gaya hai aur usaki paramajyoti ko hi brahm-darshan mana gaya hai. is jyoti-darshan ke paanch vibhag bhi bataye gaye haian. yah brahm-darshan manushy apane hriday mean hi kar pata hai. us ant:hriday ke paanch devoan se sambandhit paanch vibhag haian-

1. poorvavarti vibhag- pran, chakshu, adity, tejash aur ann.
2. dakshinavarti vibhag- vyan, shrotr, chandrama, shrisampada aur yash.
3. pashchimi vibhag- apan, vani, agni, brahmatej aur ann.
4. uttari vibhag- saman, man, parjany, kirti aur vyushti (sharirik akarshan).
5. oordhv vibhag- udan, vayu, akash, oj aur mah: (anand tej).

• jo sadhak is prakar janakar inaki upasana karata hai, vah ojasvi aur mahan tejasvi hota hai. svargalok ke oopar jo jyoti prakashit hoti hai, vahi sampoorn vishv mean sabake oopar prakashit hoti hai vahi purush ki ant:jyoti hai, antashchetana hai.
• yah sampoorn jagat nishchay hi brahmasvaroop hai. yah usi se utpann hota hai aur usi mean lay ho jata hai tatha usi ke dvara sanchalit hota hai. rag-dvesh se rahit hokar hi shant bhav se isaki upasana karani chahie.
• yah purushh hi yajn hai aur pran hi vayu haian. ye sabhi ko avas dene vale haian. jo bhogoan mean lipt nahian hota, vahi usaki diksha hai.

• aangiras rrishi ne devaki-putr shrikrishna ko tattvadarshan ka upadesh diya thaan usase ve sabhi tarah ki pipasaoan se mukt ho gaye the. sadhak ko mrityukal mean tin mantroan ka smaran karana chahie-

(tadhdaitdaghor agianras krishnahnay devakiputrayoktvovachapipas ev s babhoov soantavelayametattray pratipadye takshitamasyachyutamasi pransanshitamasiti tatraite dve rrichau bhavat: ॥)

• mrityukal ke tin mantr

1. tum akshay, anashvar-svaroop ho,
2. tum achyut-atal, patit n hone vale ho tatha
3. tum atisookshm pranasvaroop ho.

• brahmajnani andhakar (ajnan) se nikalakar parabrahm ke prakash ko dekhate hue aur atm-jyoti mean hi dedipyaman soory ki sarvottam jyoti ko prapt karata hai. yah man hi brahm-svaroop hai. hamean isi ki upasana karani chahie.
• manomay brahm ke char pad (charan). manomay brahm ke char pad haian- vani, pran, chakshu aur shrotr. inake dvara hi sadhak manomay brahm ki divy jyoti ka darshan kar pata hai, usake anandamay svaroop ko anubhav kar pata hai tatha usaki adity-roop jyoti se diptiman hokar tejasvi ho pata hai.
• 'adity' hi brahm hai. jo yah janakar upasana karata hai, usake samip sukhaprad 'nad' sunaee deta hai aur vah nad hi use sukh tatha santosh pradan karata hai. adikal mean yah adity adrishy roop mean tha. bad mean yah sataroop (pratyaksh) mean prakat hua. vah vikasit hokar ande ke roop mean parivartit hua. kalantar mean vah anda vikasit hua aur phoota. usake do khand hue- ek rajat aur ek svarn. rajat khand prithvi hai aur svarn khand dyulok (antariksh) hai. us ande se jo utpann hua, vah adity hi hai. yahi adity 'brahm' hai.

chaturth adhyay

• is adhyay mean satrah khand haian pratham tin khandoan mean raja janashruti aur ga divan raikv ka sanvad hai. un sanvadoan ke madhyam se raikv raja janashruti ko 'vayu' aur 'pran' ki shreshthata ke vishay mean batata hai.
• chaturth se navam khand tak jabal-putr satyakam ki katha hai, jisamean vrishabh, agni, hans aur jal pakshi ke madhyam se 'brahm' ka upadesh diya gaya hai aur dasham se satrahavean khand tak satyakam jabal ke shishy upakosal ko vibhinn agniyoan dvara tatha ant mean achary satyakam dvara 'brahmajnan' diya gaya hai tatha yajn ka brahma kaun hai, is or sanket kiya hai.
  

ek se tisare khand tak
ek bar prasiddh raja janashruti ke mahal ke oopar se do hans batean karate hue u de ja rahe the. yadyapi raja ke mahal se 'brahmajnan' ka tej prakat ho raha tha, tathapi hansoan ki drishti mean vah tej itana tivr nahian tha, jitana ki ga divan raikv ka tha.
raja ne hansoan ki batean suni, to raikv ki talash karayi gayi. b di kathinaee se raikv mila. raja anek upahar lekar usake pas gaya, par usane 'brahmajnan' dene se mana kar diya. raja doosari bar apani rajakumari ko lekar raikv ke pas gaya. raikv ne rajakanya ka adar rakhane ke lie raja ko 'brahmajnan' diya.
'he rajan! devataoan mean 'vayu' aur indriyoan mean 'pran' ye do hi sanvarg (apani or khianchakar bhakshan karana) haian. inhean hi 'brahmaroop' samajhakar inaki upasana karana uttam hai; kyoanki agni jab shant hoti hai, to vah vayu mean vilin ho jati hai. usi prakar jal jab sookhata hai, to vuy mean samahit ho jata hai. yahi vayu manushy ke sharir mean 'pran' roop mean sthit hai. ise adhidaivik upasana kahate haian. sadhak ke sone par manushy ke sharir mean 'pran' usaki samast vagendriyoan ko apane bhitar samet leta hai. pran mean hi chakshu, shrotr aur man samahit ho jate haian. is prakar pranavayu hi sabako apane bhitar samahit karane vala hai. yahi satyaroop adhyatmik tattv hai.'
chauthe khand se nauvean khand tak
in khandoan ke pahale chhah khandoan mean jabal-putr satyakam ki katha hai. ek bar satyakam ne apani mata jabala se kaha-'mata! maian brahmachari banakar gurukul mean rahana chahata hooan. mujhe batayean ki mera gotr kya hai?'
mata ne uttar diya-'maian yuvavastha mean vibhinn gharoan mean sevika ka kary karati thi. vahaan kisake sansarg se tumhara janm hua, maian nahian janati, parantu mera nam jabala hai aur tumhara nam satyakam hai. at: too satyakam jabala ke nam se jana jayega.'
satyakam ne haridrumat gautam ke pas jakar kaha-'he bhagavan! maian apake pas brahmacharyapoorvak shiksha grahan karana chahata hooan.'
gautam ne jab usase usaka gotr poochha, to usane apane janm ki saph-saph katha bata di. gautam usake saty se prasann ho uthe. unhoanne use apana shishy bana liya aur use char sau gauane dekar charane ke kary par laga diya. sath hi yah bhi kaha ki jab ek hajar gauean ho jayean, tab vah ashram mean laute.
satyakam varshoan tak un gauoan ke sath van mean bhraman karata raha. jab ek hajar gauean ho gayian, tab ek vrishabh ne usase kaha-'satyakam! tumane itani gau-seva ki hai, at: tum brahm ke char padoan ko janane yogy ho gaye ho. dekho, yah poorv, pashchim, dakshin v uttar disha 'prakashaman brahm' ki char kalaean haian. vah 'prakashavan brahm' in charoan kalaoan mean ek pad hai. is prakar janane vala sadhak brahm ke prakashavan svaroop ki upasana karata hai. ab brahm ke doosare pad ke bare mean tumhean agnidev batayeange.'
satyakam gauean lekar gurudev ke ashram ki or chal diya. marg mean usane agni prajvalit ki. tab agni ne kaha-'satyakam! anant brahm ki- prithvi, antariksh, dyulok aur samudr- char kalaean haian. he saumy! brahm ka doosara pad 'anant brahm' hai. ab brahm ke tisare pad ke vishay mean tumhean hans batayega.'
doosare din satyakam gauoan ko lekar acharyakul ki or chal p da. saanyakal vah rooka aur agni prajvalit ki, to hans u dakar vahaan aya aur bola-'he satyakam! agni, soory, chandrama aur vidyut, brahm ki ye char kalaean haian. brahm ka tisara pad yah 'jyotishman' hai. jo jyotishman sanjnak chatushkal pad ki upasana karata hai, vah isi lok mean yash aur kirti ko prapt karata hai. ab chauthe pad ke bare mean tumhean jal-pakshi batayega.'
agale din vah acharyakul ki or age badha, to sandhya samay jal-pakshi usake pas akar bola-'satyakam! pran, chakshu, kan aur man, brahm ki char kalaean haian. brahm ka chatushkal pad yah ayatanavan (ashrayamayukt) sanjnak haian is ayatanavan sanjnak ki upasana karane vala vidvan brahm ke isi roop ko prapt kar leta hai.'
jab satyakam acharyakul pahuancha, to achary gautam ne usase kaha-'he saumy! tum brahmavetta ke roop mean diptiman ho rahe ho. tumhean kisane upadesh diya?'
satyakam ne bata diya aur unase upadesh pane ki kamana ki. tab achary ne satyakam ko upadesh diya-'he satyakam! bhagavadh-svaroop rrishiyoan ke mukh se jani gayi vidya hi upayukt sarthakata ko prapt hoti hai.'
dasavean khand se satrahavean khand tak

• agniyoan dvara brahmajnan ka upadesh

guru se jnan prapt kar satyakam acharyapad par asin ho gaye. tab unhoanne apane shishy upakosal ko vibhinn agniyoan ka udaharan dekar 'brahmajnan' ka upadesh-diya.
kamal ka putr upakosal brahmacharyapoorvak barah varsh tak satyakam jabal ke pas rahakar agniyoan ki seva mean labh raha. diksha samapt hone par satyakam ne sabhi shishyoan ko diksha di, par upakosal ko nahian dian is par upakosal nirash hokar bhojan tyag ka nirnan kar baitha. is par agniyoan ne ekatrit hokar nirnay liya ki ve upakosal ko brahmajnan ka upadesh deangi.
agniyoan ne kaha-'upakosal vats! pran hi brahm hai. 'k' (sukh) brahm hai aur 'kh' (akash) bhi brahm hai. pran ka adhar akash hai. prithvi, agni, ann aur adity, in charoan mean maian hi hooan. adity ke madhy jo purush dikhaee deta hai, vah maian hooan. vahi mera virat roop hai. jo purush is prakar janakar us adity purush ki upasana karata hai, vah papakarmoan ko nasht kar deta hai. vah agni ke samast bhogoan ko prapt karata hai tatha poorn ayu aur tejasvi jivan jita hai.'
isake bad ahavaniy agni ne pran, akash, dyulok aur vidyut mean apani upasthiti batayi aur kaha-'he saumy! hamane tujhe atm-vidya ka jnan karaya. ab achary tujhe age batayeange.'
achary satyakam ne sabase ant mean upakosal se kaha-'he vats! in agniyoan ne tumhean keval lokoan ka jnan diya hai. ab maian tumhean papakarmoan ko nasht karane vala jnan deta hooan. upakosal! netroan mean jo yah purush dikhaee deta hai, yahi atma he. yah avinashi, bhayarahit aur brahmasvaroop hai. sampoorn shobhan aur sarvopayogi vastuean yahi dharan karata hai aur sadhak ko punyakarmoan ka phal pradan karata hai. yah purush nishchay hi prakashaman hai v sampoorn lokoan ko prakashit karane vala hai. jab man poorn roop se pavitr ho jata hai, tab ajnan ka andhakar mit jata hai aur sadhak apane man mean parabrahm ke darshan karata hai.'
tantrik matanusar donoan bhauanhoan ke madhy ajnachakr sthit hai, jahaan dhyan lagane par 'oankar' svaroop pranav brahm ka darshan hota hai. yah pravahaman vayu hi yajn hai. yah sampoorn jagat ko pavitr karata hai. 'vani' aur 'man' isake do marg haian. ek marg ka sanskar brahma apane man se karata hai, doosare ka hota apani vani se karata hai. aisa yajn karake yajaman vishesh shrey ka adhikari ho jata hai.

• yajn ka brahm kaun hai?

ant mean, prajapati brahma tap karake lokoan ka rasatattv utpann karata haian. prithvi se agni, antariksh se vayu aur dyulok se adity ko grahan karata hai. agni se rrikh, vayu se yajush aur adityadev se sam ko grahan karata hai. rrichaoan se 'bhoo:' yaju:, kandikaoan se 'bhuv:' tatha sam mantroan se 'sv:' ko grahan karata hai.
yadi rrichaoan ke yajn mean koee truti ho, to 'bhoo: svaha' kahakar yajn karean.
yadi yaju: kandikaoan ke yajn mean koee truti ho, to 'bhuv: svaha' kahakar yajn karean.
yadi sam mantroan ke yajn mean koee truti ho to, 'sv: svaha' kahakar yajn karean.
jis yajn mean brahma rritvik hota hai, vahaan vah yajn ki, yajaman ki aur samast rritvijoan ki sab or se raksha karata hai. is prakar shreshth jnanavan ko hi yajn ka brahma banana chahie.

pancham adhyay

is adhyay mean 'pran' ki sarvashreshthata evan panchagni vidya ka vishad varnan kiya gaya hai. sath hi agni ka mahattv, jiv ki gati, 'atma' par satyakam jabal, shvetaketu aur pravahan ka sanvad tatha jivan-jagat ke goodhatam vishayoan ka saral bhashy prastut kiya gaya hai. is adhyay mean chaubis khand haian.
pratham khand

• sharir mean pranatattv ki sarvashreshthata

is sharir mean jo sthan 'pran' ka hai, vah kisi any indriy ka nahian hai. ek bar sabhi indriyoan mean apani-apani shreshthata ko lekar vivad chhi d gaya. tab sabhi ne prajapati brahma se nirnay janana chaha ki sarvashreshth kaun hai? is par prajapati ne kaha ki tumasean se jisake dvara sharir chho d dene par vah nishchesht ho jaye, vahi shreshth hai.
sabase pahal vani ne, usake bad chakshu ne, phir kanoan ne, phir man ne sharir ko bari-bari se chho da, kintu har bar sharir ka ek aang hi nishchesht hua. shesh sharir sakriy bana raha. jaise vani ke jane se vah gooanga ho gaya, chakshu ke jane se andha ho gaya, kanoan ke jane se bahara ho gaya aur man ke jane se balak-roop-jaisa ho gaya, par jivit raha aur apane sare kary karata raha, kintu jab 'pran' jane laga, to sari indriyaan shithil hone lagian. unhoanne ghabarakar pran ko roka aur usaki sarvashreshthata ko svikar kar liya.
doosara khand

• mahanata ke lie 'manth' anushthan

is khand mean 'manth' anushthan ka varnan hai. pran ne apani shreshthata siddh karane ke uparant poochha- 'mera bhojan kya hoga?' any indriyoan ne uttar diya-'ann' tumhara bhojan hoga. pran ne phir poochha- 'mera vastr kya hoga? indriyoan ne uttar diya 'jal tumhara vastr hoga.'
yah jnan satyakam jabal ne apane shishy vyaghnapad ke putr goshruti namak vyaghnapad ko sunaya tha. taduparant yadi koee mahatv prapt karane ka abhilashi ho, to use amavasya ki diksha prapt karake poornima ki ratri ko sabhi aushadhiyoan, dahi aur shahad sambandhi 'manth' (mathakar taiyar kiya hua havy) ka manthan karake jeshthay shreshthay svaha ke mantr dvara agni mean ghrit ki ahuti dekar 'manth' mean usaka avashesh dalana chahie.
isi prakar vasishthay svaha, pratishthayai svaha, sampade svaha aur ayatanam svaha mantroan se agni mean ghi ki ahuti dekar shesh ghi ko 'manth' mean chho de.
tatpashchat agni se kuchh door hatakar aanjali mean 'manth' ko lekar amo namasi (he manth! too am, arthat pran hai, sampoorn jagat tere sath hai, too hi jyeshth, shreshth, prakashaman aur sabaka adhipati hai.) mantr padhakar achaman karean. usake bad bhojan ki prarthana karean tattsaviturvrinimahe, vayan devasy bhojanamh, shreshthan sarvadhatamamh aur tuanrabhagasy dhimahi mantroan ko kahate hue manth ka ek-ek gras bhakshan kare aur ant mean baratan ko dhokar sampoorn 'manth' ko pi jaye.
isake bad agni ke uttar mean pavitr mrigacharm bichhakar shayan kare. yadi us rat svapn mean kisi stri ka darshan ho, to samajhe ki anushthan poora aur saphal ho gaya.
tisare khand se dasavean khand tak

• agni upasana tatha devayan aur pitriyan marg

in khandoan mean agni ki upasana ke mahattv ko pratipadit kiya gaya hai aur devayan marg tatha pitriyan marg ke marm ko samajhaya gaya hai. ye donoan marg, mrityu, ke pashchat jiv (atma) jin margoan se brahmalok jata hai, unhian ke vishay ko darshate haian. ye donoan marg bharatiy apanishadik darshan ki vishisht sankalpanaean haian. inaka ullekh 'kaushitaki' aur 'brihadaranyak' upanishadoan mean bhi vistar se kiya gaya hai.
ek bar arooni-putr shvetaketu paanchal naresh jival ki rajasabha mean pahuancha. jival ke putr pravahan ne usase poochha ki kya usane apane pita se shiksha grahan ki hai? is par shvetaketu ne 'haan' kahaan tab pravahan ne usase kuchh prashn kiye-
pravahan-'kya tumhean pata hai ki mrityu ke bad manushy ki atma kahaan jati hai? kya tumhean pata hai ki vah atma is lok mean kis prakar ati hai? kya tumhean devayan aur pitriyan margoan ke alag hone ka sthan pata hai? kya tumhean pata hai ki pitrilok kyoan nahian marata? kya tumhean pata hai ki paanchavian ahuti ke yajan kar diye jane par ghrit sahit somadi ras 'purush' sanjna ko kaise prapt karate haian?'
pravahan ke in prashnoan ka uttar shvetaketu ne nakaratmak diyaan tab pravahan ne kaha-'phir tumane kyoan kaha ki tumhean shiksha pradan ki gayi hai?'
shvetaketu is prashn ka uttar bhi nahian de saka. vah trast hokar apane pita ke pas aya aur unhean sara vartalap sunaya. arooni ne bhi un prashnoan ka uttar n janane ke bare mean kaha. tab donoan pita-putr paanchal naresh jival ke darabar mean pun: aye aur prashnoan ke uttar janane ki jijnasa prakat ki.
raja ne donoan ka svagat kiya aur kuchh kal apane yahaan rakhakar ek din kaha-'he gautam! prachinakal mean yah agni-vidya brahmanoan ke pas nahian thi. isi karan yah vidya kshatriyoan ke pas rahi.'raja ne age kaha-'he gautam! yah prasiddh dyulok hi agni hai. adity agni ka eedhan hai, kiranean dhuaan haian, shadin jvala hai, chandrama aangar hai aur nakshatr chinagariyaan haian is dyulok agni mean devagan shraddha se yajan karate haian. ve jo ahuti dalate haian, usase 'som' raja ka pradurbhav hota hai.'
raja ne age kaha-'he gautam! is agni-vidya mean parjany hi agni hai. vayu samidhaean haian, badal dhoomr haian, vidyut jvalaean hai, vajr aangar hai aur garjan chinagariyaan haian. is devagni mean som ki ahuti dalane se varsha prakat hoti hai.'
raja ne phir kaha-'he gautam! prithvi hi agni hai, sanvatsar samidhaean haian, akash dhoomr hai, ratri jvalaean haian, dishaean aangare haian aur unake kone chinagariyaan haian. us shreshth divyagni mean varsha ki ahuti p dane se annh ka pradurbhav hota hai.'
raja ne chauthe prashn ka uttar diya-'he gautam! yah purush hi divyagni hai, vani samidhaean haian, pran dhoomr hai, jihva jvala hai, netr aangare haian aur kan chinagariyaan haian. is divyagni mean sabhi devata milakar jab ann ki ahuti dete hai, to viry, arthat purusharth ki utpatti hoti hai.'
paanchavean prashn ka uttar dete hue raja ne kaha-'he gautam!us agni-vidya ki stri hi divyagni hai, usaka garbhashay samidha hai, vicharoan ka aveg dhuaan hai, usaki yoni jvala hai, stri-purush ke sahavas se utpann divyagni aangare haian aur anandanubhooti chinagariyaan haian us divyagni mean devagan jab viry ki ahuti dalate haian, tab shreshth garbh ka avataran hota hai. is paanchavian ahuti ke uparant pratham ahuti mean homa gaya 'ap:' (jal-mool jivan) kaya mean sthit purushavachak 'jiv ya prani' ke roop mean vikasit ho jata hai.
'samay ane par yahi jiv, jivan-pravah mean p dakar naya janm le leta hai aur nishchit ayu tak jivit rahata hai. isake bad sharir tyagane par karmavash paralok ko gaman karate hue vah vahian chala jata hai, jahaan se vah aya tha. jo sadhak is panchagni-vidya ko janakar shraddhapoorvak upasana karate haian, ve sabhi prani, prayan ke uparant 'devayan marg' aur 'pitriyan marg' se pun: dyulok mean chale jate haian.'
devayan aur pitriyan marg

• 'devayan marg' ke antargat prani mrityu ke uparant agnilok ya prakash puanj roop se din ke prakash mean samahit ho jate haian. chandrama ke shukl paksh se ve uttarayan soory mean a jate haian. chhah mah ke is sanvatsar ko adity mean, adity ko chandrama mean, chandrama ko vidyut mean, vidyut ko brahm mean pun: samahit hone ka avasar prapt hota hai. ise hi atma ke prayan ka 'devayan marg' kaha jata hai. is marg se jane vale jiv ka punarjanm nahian hota.
  
• 'pitriyan marg' se ve prani mrityu ke uparant jate haian, jinhean brahmajnan kianchit matra mean bhi nahian hota. ve log dhuean ke roop mean parivartit ho jate haian. dhuean ke roop mean ve ratri mean gaman karate haian. ratri se krishna paksh mean aur krishna paksh se dakshinayan soory mean samahit ho jate haian. ye log devayan marg se jane vale jivoan ki bhaanti sanvatsar ko prapt nahian hote. ye dakshinayan se pitrilok akash mean aur akash se chandrama mean chale jate haian. isase age ve brahm ko prapt nahian hote.
  

apane karmoan ka puny kshay hone par ye atmaean pun: varsha ke roop mean mrityulok mean laut ati hai. ye usi marg se vapas ati haian, jis marg se ye chandrama mean gayi thian. varsha ki booandoan ke roop mean jab ye prithvi par ati haian, to ann aur vanaspati-aushadhiyoan ke roop mean prakat hoti haian. tab us ann aur vanaspati ka jo-jo prani bhakshan karata hai, ye usi ke viry mean jivanu ke roop mean pahuanch jati haian pun: matriyoni ke dvara janm leti haian.
pitriyan se jane vale jiv pun: janm lete haian. phir vah chahe pashu yoni mean ayean, chahe manushy yoni mean. jivan aur maran ka yahi rahasy hai.
gyarahavean khand se chaubisavean khand tak

• atma aur brahm ka saty tatha sharir se usaka sambandh

in khandoan mean raja ashvapati aur prachinashal upamanyu ke putr 'aupamanyav', bhallavey vaiyaghrapay 'indradyumn,'paulushi-putr 'satyayajn', sharkaraksh-putr 'jan', ashvatarashv-putr 'budil' aur arun-putr 'uddalak' ke madhy hue prashnottar mean 'atma' aur 'brahm' ke marm ko samajhaya gaya hai tatha brahmand v manav-sharir ke chh: aangoan ki tulanatmak vyakhya ki gayi haian.

• ek bar ye chhah rrishi raja ashvapati ke pas jakar apani shanka ka samadhan karate haian. tab raja ashvapati sabhi se alag-alag prashn karake poochhate haian ki ve kis 'atma' ki upasana karate haian. 'aupamanyav' ne kaha ki ve 'dyulok' ki upasana karate haian, 'indradyumn' ne kaha ki ve 'vayudev' ki upasana karate haian, 'satyayajn' ne kaha ki ve 'adity' ki upasana karate haian, 'jan' ne kaha ki ve 'akashatattv' ki upasana karate hai, 'budil' ne kaha ki ve 'jalatattv' ki upasana karate haian aur rrishikumar 'uddalak' ne kaha ki ve 'prithvitattv' ki upasana karate haian.
• is par raja ashvapati ne 'aupamanyav' ne kaha ki ap jis dyulok ki upasana karate haian, vah nishchay hi 'suteja' nam se prasiddh vaishvanar-roop atma hi hai. ap ann ka bhakshan karate haian aur apane priy putr-pautradi ko dekhate haian aur apane kul mean brahmatej se yukt hote haian.
• phir raja ne 'indradyumn' se kaha ki ap jis vayudev ki upasana karate haian, vah nishchay hi alag-alag margoan vala vaishvanar atma hai. yah atma ka pran hai. isi ke prabhav se apake pas bhinn-bhinn ann-vastr adi upahar ke roop mean ate haian tatha apake pichhe alag-alag rath ki shreniyaan chalati haian.
• raja ne pun: 'satyayajn' se kaha ki ap jis adity ki upasana karate haian, vah nishchay hi vishvaroop vaishvanar atma hai. yahi karan hai ki apake vansh mean paryapt matra mean vishv-roop sadhak drishtigochar hote haian. yah adity atma ka hi 'chakshu' hai.
• isake anantar raja ne 'sharkaraksh-putr jan' se kaha ki ap jis akash-tattv ki upasana karate haian, vah nishchay hi vibhinn sanjnaoan se yukt vaishvanar atma hi hai. yah atma 'udaray hi hai. isi se ap dhan-dhany aur santan paksh ki or se samriddh haian. atma ke is roop ko pahachanakar, jo ann ka bhakshan tatha priy ka darshan karata hai, usake kul mean brahmatej ka nivas hota hai.
• isake bad raja ashvapati ne rrishikumar' budil' se kaha ki vah jis jalatattv ki upasana karata hai, vah nishchay hi shrisampann vaishvanar atma hai, kintu yah atma 'mootrashay' ka adhar hai. ant mean raja ne arun-putr 'uddalak' se kaha ki vah jis prithvitattv ki upasana karata hai, vah nishchay hi pag-roop (pratishthasanjnak) vaishvanar atma hai. isaki kripa se use praja aur pashuoan ki prapti huee hai. ye pag-roop atma ke 'charan' hi hai.
  

is prakar raja ne chhah rrishiyoan ko sambodhit karate hue kaha ki ap sabhi log is vaishvanar-svaroop atma ko prithakh-prithakh janate hue bhi ann ka bhakshan karate haian jo bhi manushy 'yahi maian hooan' janakar apane ahan ka hetu hone vale is pradesh, arthat 'dyu-moordha' se lekar 'prithvi' paryant vaishvanar atma ki upasana karata hai, vah sabhi lokoan mean, sabhi praniyoan mean aur sabhi atmaoan mean, ann ka bhakshan karata hai.
raja upadesh dete hue kahata hai ki is vaishvanar atma ka 'mastak' hi 'dyulok' hai, 'netr' hi 'soory' hai, 'pran' hi 'vayu' haian, sharir ke bich ka bhag 'akash' hai, 'basti' (mootrashay) hi 'jal' hai, 'prithiviy do 'pair' hai, 'vaksh' 'vedi' hai, 'romakoop' hi 'kush' hai, 'hriday' hi 'garhapatyagni' hai, 'man' 'dakshinagni' hai aur 'muanh' 'ahavaniy agni' ke saman hai; kyoanki ann ka havan isi mean hota hai.
raja ne unhean samajhaya ki ap sabhi vaishvanar atma ke ek-ek aang ki upasana karate the. kisi ek aang mean sthit atma ki upasana se 'atmatattv' ki anubhooti to ki ja sakati hai, kintu use vahian tak simit nahian rakha ja sakata. vah to anant brahmand mean vyapt hai. yadi us virat chaitany shakti ko kisi ek aang tak simit rakha jayega, to vah virat ke satat pravah ko banaye rakhane mean asaphal ho jayega. usase us aang-vishesh ko hani ho sakati hai. vah anekanek vikaroan se grasit ho sakata hai.
'brahm' aur 'manav-sharir' 'brahm' ki rachana aur 'manav-sharir' ki rachana mean gahara samy hai. yahaan isi tathy ka udghatan karane ka prayatn kiya gaya hai. panchatatvoan-

1. privi
2. jal,
3. agni,
4. vayu aur
5. akash se 'manav-sharir' aur 'brahm' ki rachana ka samy darshaya gaya hai. 'dyulok' (akash) brahm ka mastak hai. yahian atma nivas karati hai. 'adity' (agni) ko brahm ke netr kaha gaya hai. 'vayu' pran-roop mean sharir mean sthit hai. 'jal' ka sthan udar ya mootrashay mean hai. 'prithvi' brahm ke charan hai. is prakar 'brahm' apane sampoorn virat svaroop mean is manav-sharir mean bhi vidyaman hai. is marm ko samajhakar hi sadhak ko antarmukhi hokar 'brahm' ki upasana, apane sharir mean hi karani chahie. 'brahm' is sharir se alag nahian hai. yah 'atma' hi brahm ka aansh hai.

raja ashvapati ne is rahasy ko samajhate hue sabhi rrishikumaroan ko yajnakarm karane ki prerana di aur samast lokoan tatha prani samuday ki samast atmaoan ke kalyan ke lie yajnakarm ke mahattv ka pratipadan kiya.

• yajnakarm kaise karean?

raja ashvapati ne kaha ki 'panch pran' v sharir ki vibhinn karmendriyoan ka atoot sambandh hai. yadi vaishvanar vidya ko achchhi prakar se janakar yajnakarm kiya jaye, to sabhi karmeanndriyoan mean 'brahmatej' ka uday hona anivary hai.
sarvapratham pakaye hue bhojan se 'pranay svaha' mantr padhakar yajn mean ahuti dean. isase 'pran' tript hote haian, chakshuoan ke tript hone se soory tript hota hai, soory ke tript hone se 'dyulok' (akash) tript hota hai, dyulok ke tript hone se svayan bhog lagane vala sadhak, brahmatej se tript ho jata hai.
isi prakar doosari ahuti, 'vyanay svaha' mantr padhakar 'vyan' ko tript karean. vyan ki tripti se karmendriyaan tript ho jati hai.
tisari ahuti 'apanay svaha' mantr se dean. isase 'apan' tript hota hai aur apan ki tripti se vagindriy (vani) ki tripti hoti hai.
chauthi ahuti 'samanay svaha' se dean. isase 'saman' tript hota hai. aur saman ki tripti se 'man' tript hota hai.
paanchavian ahuti 'udanay svaha' se dean. isase udan tript hota hai aur udan ki tripti se 'tvacha' ki tripti hoti hai.
is prakar kiye gaye yajnakarm se 'brahmatej' tript hota hai aur usake tript hone se sampoorn pap jalakar nasht ho jate haian tatha samast atmaoan aur lokoan mean brahmatej ka pradurbhav ho jata hai.

shashth adhyay

brahmrrishi arooni-putr uddalak ne apane putr shvetaketu ko saty-svaroop 'brahm' ko vividh udaharanoan dvara samajhaya tha aur srishti ke srijan ki vidhivat vyakhya ki thi. is adhyay mean usi ka vivechan kiya gaya hai. is adhyay mean solah khand haian .
pahala aur doosara khand

• jagat ki utpatti

pahale do khandoan mean 'jagat ki utpatti' ke vishay mean bataya gaya hai. apane putr shvetaketu ko samajhate hue brahmrrishi uddalak ne kaha ki srishti ke prarambh mean ek matr 'sath' hi vidyaman tha. phir kisi samay usane apane apakoan anek roopoan mean vibhakt karane ka sankalp kiya.
usake sankalp karate hi usamean se 'tej' prakat hua. tej mean se 'jal' prakat huaan sankalp dvara prakat hone vale us 'tej' ko ved mean 'hiranyagarbh' kaha gaya hai. srishti ka mool kriyashil pravah yah 'jalatattv' hi hai, jo tej se prakat hota hai. us jal ke pravah se atisookshm kan bane aur kalantar mean yahi sookshm kan ekatr hokar 'prithvi' ka karan bane. prarambh se srishti-srijan ki pahali ahuti dyulok mean hi huee thi. usi mean vidyaman 'sath' se 'tej' aur tej se 'jal' ki utpatti huee thi tatha jal ke sookshm padarth kanoan ke sammilan se prithivi ka nirman hua tha. dharati se ann ka utpadan hua tatha doosare charan mean soory utpann hua.
doosara aur tisara khand

• srishti ka trigunatmak svaroop

in donoan khandoan mean srishti ke trigunatmak svaroop ki utpatti ka varnan kiya gaya hai. is trigunatmak srishti ne tin prakar ke jiv utpann kiyean in praniyoan ke ye tin bij-'andaj, ' 'jarayuj' aur 'udbhij' kahalaye. tab saty-roopi tej ne uparyukt tinoan bijoan se tin-tin jivatma roop utpann kiye. ye tinoan roop 'karan, 'sookshm' aur 'sthool' roop mean prakat hue. is trividhi pravritti ke anuroop 'tej' (agni), 'jal' aur 'ann' ke bhi tin-tin roop hue. unake varn is prakar haian—

• agni- ka varn 'lal' (tej, prakash), (jalatattv ka roop) 'shvet' varn aur (annatattv ka roop) 'krirshn' varn hai.
• adity (soory)— ki lalima prakash-roop hai, shvet varn jalatattv hai aur krirshn varn ann-roop haian.
• isi prakar 'chandr' aur 'vidyut' ke varn bhi bataye gaye haian.
  

paanchavaan aur chhatha khand

• tej, jal, ann ka trigunatmak roop

in khandoan mean 'tej,' 'jal' aur 'ann' ka trigunatmak vivechan kiya gaya hai.

• tej- jo tej grahan kiya jata hai, vah tin roopoan mean vibhajit ho jata hai. us tej ka sthool bhag 'haddi' ke roop mean, madhyam bhag 'majja' ke roop mean aur atyant sookshm aansh 'vani' roop mean parinat ho jata hai.
• jal- grahan kiye gaye jal ki parinati bhi tin prakar se vibhakt hoti hai. jal ka sthool bhag 'mootr', madhyam aansh 'rakt' aur sookshm aansh 'pran' ban jata hai.
• ann- grahan kiya gaya ann bhi tin bhagoan mean bant jata hai. ann ka sthool bhag 'mal,' madhyam aansh 'maans' aur jo atisookshm hai, vah 'man' ke roop mean parivartit ho jata hai.

uddalak ne apane putr shvetaketu ko samajhaya ki 'tej' ka kary 'vani' hai, jal ka kary 'pran' hai aur 'ann' ka kary 'man' hai.
jis prakar dahi ke mathane se usaka sookshm bhav makkhan ke roop mean ekatr ho jata hai, vahi pravritti oordhv ki or gaman karane ki hai. isi prakar tej, jal aur ann ka sookshm bhag, manthan ke uparant kramash: 'vani', 'pran' aur 'man' ke roop mean parivartit ho jata hai. tatpary yahi hai ki tej se 'vani, 'jal se 'pran' aur ann se 'man' ka nirman hota hai.
satavaan khand

• man aur ann ka parasparik sambandh

is khand mean 'man aur ann ka parasparik sambandh' bataya gaya hai. uddalak ne ek drishtant se ise samajhaya hai. unhoanne apane putr shvetaketu se kaha-'he vats! yah manushy solah kalaoan ko dharan kar sakata hai. yadi tum pandrah din tak bhojan n karo aur matr jal ka hi sevan karate raho, to tumhara jivan nasht nahian hoga; kyoanki 'pran' ko jal-roop kaha gaya hai. keval jal grahan karane se jivan ka ant nahian hota.'u is kathan ki pariksha ke lie shvevaketu ne pandrah din tak bhojan nahian kiya. vah jal dvara hi apane pranoan ko pusht karata raha.
pandrah din bad uddalak ne apane putr shvetaketu se kaha ki ab vah jaye aur vedoan ka adhyayan kare, kintu vah aisa nahian kar saka. use mantr yad nahian hote the. tab uddalak ne apane putr ko bhojan karane ke lie kaha aur phir mantr yad karane ke lie kaha.
is bar use mantr yad ho gaye. isase pata chala ki jaise jal 'pran' ke lie anivary hai, usi prakar ann bhi 'man' ke lie anivary hai. isi prakar 'vani' tabhi prasphutit hoti hai, jab jnan ka 'tej' manushy ke bhitar hota hai.
athavaan khand

• jivan-mrityu

is khand mean 'jivan-mrityu' ke sandarbh mean ann, jal aur tej ke mahattv ko samajhate hue usake 'srijan' 'sanhar' kram ka darshaya gaya hai ki kab inaka sharir mean teji se pradurbhav hota hai aur kab ye sharir ka sath chho dajate haian.
sote samay purush ka sharir satatattv se ju d jata he. isako 'svayit,' arthat 'apane apako prapt karane' ki sthiti kahate haian. jaise dori se bandha baj pakshi sabhi dishaoan mean udhane ke uparant pun: apane usi sthan par a jata hai, jahaan vah bandha hai, vaise hi yah man idhar-udhar bhatakane ke uparant sharir ka hi ashray grahan karata hai. sharir mean yah pranatattv mean vishram karata hai. at: yah man pranoan se bandha hai.
is sharir ka mool 'jal' aur 'ann' hi hai. sharir jis ann ko grahan karata hai, use jal ki sharir ke pratyek bhag mean pahuanchata hai. yah sharir annamay hai. isi prakar jal ki gati ka adhar tej hai, urjya hai. is prakar ann grahan karate hi jal aur tej ki kriyaean sakriy ho jati haian. isi se 'jivan' ka adhar tay hota hai.
parantu 'mrityu' ke samay sharir sabase pahale yah tej, arthat agnitattv chho d deta hai. agnitattv ke jate hi vani sath chho d jati hai, parantu man phir bhi sakriy bana rahata hai; kyoanki usamean prithvitattv pramukh hota hai. ann ke madhyam se vah pran mean nihit rahata hai, kintu jab pran bhi tej mean vilin ho jate haian aur tej bhi sharir ka sath chho d deta hai, to sharir mrit ho jata hai. dharati ke atirikt any sabhi tattv sath chho d jate haian aur sharir mitti ke saman p da rah jata hai. at: is sharir mean jo pranatattv hai, vahi atma hai, paramatma ka aansh hai, vahi sat hai, vahi jivan hai.
is prakriya ko sabhi vartaman vaijnanik svikar karate haian ki sharir ke pratyek kosh tak ann ko, tej ki oorjya se jal hi le jata hai. is prakriya ke chalate hi sharir jivit rahata hai aur is prakriya ke rookate hi sharir mrit ho jata hai.
nauvean khand se terahavean khand tak

• brahm ki sarvavyapakata

in khandoan mean vividh padarthoan ke madhyam se 'brahm ki sarvavyapakata' ko siddh kiya gaya hai. brahmrrishi uddalak apane putr se kahate haian ki jis prakar madhumakkhiyaan vibhinn pushpoan se madhu ekatr karati haian aur jab vah madhu ekaroop ho jata hai, tab yah kahana kathin hai ki amuk madhu kis pushp ka hai ya use kis madhumakkhi ne sanchit kiya hai. isi prakar jo 'brahm' ko jan leta hai, vah svayan ko brahm se alag nahian manata.
shvetaketu ke pun: poochhane par unhoanne doosara udaharan nadiyoan ka diya. jis prakar poorv aur pashchim ki or bahane vali nadiyaan samudr mean jakar mil jati haian aur apana astittv samapt kar deti hai, tab ve sagar ke jal mean vilin hokar nahian kah kasatian ki vah jal kis nadi ka hai. usi prakar us param 'satv' se prakat hone ke uparant, samast jivatmaean usi 'satv' mean vilin hokar apana vyaktigat svaroop nasht kar deti haian. sagar ki bhaanti 'brahm' ka bhi yahi svaroop hai.
pun: samajhane ka agrah karane par unhoanne vriksh ke drishtant se samajhaya. vriksh ki j d par, madhy mean ya phir shirsh par prahar karane se ras hi nikalata hai. yah ras us param shakti ke hone ka praman hai. yadi vah usamean n hota, to vah vriksh aur usaki daliyaan sookh chuki hotian. isi prakar yah vriksh-roopi sharir jivanatattv se rahit hone par nasht ho jata hai, parantu jivatma ka nash nahian hota. aise sookshm bhav se hi yah sampoorn jagat hai. yah saty hai aur tumhare bhitar vidyaman 'atma' bhi saty aur 'sanatan brahm' ka hi aansh hai.
isake bad brahmrrishi uddalak ne shvetaketu se ek mahan vatavriksh se ek phal to dakar lane ko kaha. phal lane ke bad use to dakar dekhane ko kaha aur poochha ki isamean kya hai? shvetaketu ne kaha ki isamean dane ya bij haian. phir unhoanne bij ko to dane ke lie kaha. bij ke tootane par poochha ki isamean kya hai? is par shvetaketu ne uttar diya ki isake andar to kuchh nahian dikhaee de raha. tab rrishi uddalak ne kaha-'he saumy! is vatavriksh ka yah jo anuroop hai, usake saman hi yah sookshm jagat hai. vahi saty hai, vahi saty tum ho. usi par yah vishal vriksh kh da hua hai.' shvetaketu dvara aur spasht karane ka agrah karane par rrishi uddalak ne namak ke udaharan dvara use samajhaya. unhoanne namak ki ek dali mangakar pani mean vah namak ki dali pani mean nikalakar use de de, parantu vah use nahian nikal saka. phir unhoanne use oopar se, bich se aur niche se pine ke lie kaha, to usane kaha ki yah sara pani namakin hai. tab rrishi uddalak ne shvetaketu ko samajhaya ki jis prakar vah namak sare pani mean ghula hua haian aur tum use alag se nahian dekh sakate, usi prakar tum us param saty 'brahm' ke roop ko anubhav to kar sakate ho, par use dekh nahian sakate. yah sampoorn jagat bhi atisookshm roop se 'satyatattv' atma mean vidyaman hai. yahi 'brahm' hai. jab tak yah tumhari deh mean vidyaman hai, tabhi tak tum svayan bhi 'saty' ho.
chaudah se solah khand tak

• sookshm atma kya hai?

shvetaketu ke pun: poochhane par rrishi uddalak ne agale tin khandoan mean ek purush ki aankhoan par patti baandhane, maranatuly purush ki vani ke chale jane aur aparadhi vyakti dvara tapt kulha de ko grahan karane ke udaharanoan dvara sookshm tattv atma ke saty svaroop ko samajhaya.
aankhoan par patti baandhakar 'brahm' athava 'saty' ki khoj nahian ki ja sakati. vyakti ko 'atma' aur 'paramatma' ke ek roop ko pahachanane mean sabase b di badha ajnan hai.
maranatuly prani ki vani tab tak man mean lin nahian hoti, jab tak man pran mean jin nahian hota, pran tej mean jin nahian hota aur tej paramatattv mean lin nahian hota. tab tak vah apane bandhu-bandhavoan ko pahachanata rahata hai, parantu atma ke paramatattv mean vilin hote hi vah kisi ko nahian pahachan sakata. jo anu-roop mean vidyaman hai, vahi sampoorn brahmand mean chaitany-svaroop hai. vahi saty hai, vahi sabhi praniyoan mean 'pranatattv' hai. vahi 'atma' hai.
isi prakar chori karane vala aparadhi tapt kulha de ko saty avaran se nahian dhak sakata aur usaka sparsh karate hi usake hath jal uthate haian, kintu chori n karane vala vyakti apane saty se tapt kulha de ki garami ko dhak leta hai. us par garam kulha de ka kianchit bhi prabhav nahian p data.
vastut: yah samast vishv 'saty-svaroop' hai. vahi 'atma hai aur vahi paramatma' hai, vahi parabrahm hai, saty hai, nirvikar aur ajanma hai. vah apani ichchha se apane ko anek roopoan mean abhivyakt karata hai aur svayan hi apane bhitar sama jata hai.

satavaan adhyay

is adhyay mean chhabbis khand haian. in shabdoan mean 'brahm' se 'pran' tak ki vyakhya prastut ki gayi hai. 'brahm' ki vastavik sthiti kya hai, us par prakash dala gaya hai.
ek se pandrahavean khand tak

• brahm ka yatharth ras kya hai?

in khandoan mean rrishi sanatkumar narad ji ko 'pran' ke saty svaroop ka jnan karate haian. narad ji charoan vedoan, itihas, puran, nrity, sangit adi vidyaoan ke jnata the. unhean apane jnan par garv tha. ek bar unhoanne sanatkumaraji se 'brahm' ke bare mean prashn kiya, to unhoanne naradaji se yahi kaha ki ab tak apane jo jnan prapt kiya hai, vah sab to brahm ka nam-bhar hai.
unhoanne kaha-'nam ke oopar vani hai; kyoanki vani dvara hi nam ka uchcharan hota hai. ise brahm ka ek roop mana ja sakata hai. vani ke oopar sankalp hai; kyoanki sankalp hi man ko prerit karata hai. sankalp ke oopar chitt hai; kyoanki chitt hi sankalp karane ki prerana deta hai. chitt se bhi oopar dhyan hai; kyoanki dhyan lagane par hi chitt sankalp ki prerana deta hai. dhyan se oopar vijnan hai; kyoanki vijnan ka jnan hone par hi ham saty-asaty ka pata lagakar labhadayak vastu par dhyan kendrit karate haian. vijnan se shreshth bal hai aur bal se bhi shreshth ann hai; kyoanki bhookhe rahakar n bal hoga, n vijnan hoga, n dhyan lagaya ja sakega. kaha bhi hai-'bhookhe bhajan n hoy gopala.'
unhoanne age kaha-'ann se bhi shreshth jal hai. jal ke bina jiv ka jivit rahana asambhav hai. jal se bhi shreshth tej hai; kyoanki tej ke bina jiv mean sakriyata hi nahian ati hai. isi kram mean tej se shreshth akash hai, akash se shreshth smaran, smaran se shreshth asha aur asha se shreshth pran hai; kyoanki yadi pran hi nahian hai, to jivan bhi nahian hai. at: yah pran hi sarvashreshth brahm hai.'
solah se chhabbis khand tak

• saty se atma tak brahm ki yatra

is khandoan mean 'saty' se 'atma' tak vyapt 'brahm' ke vividh svaroopoan ka ullekh kiya gaya hai. sanatkumar narad ji ko samajhate hue kahate haian ki 'saty' ko janane ke lie vijnan aur vijnan ko manane ke lie buddhi-vishesh ka upayog karana chahie. buddhi ke lie shraddha ka hona anivary hai. shraddha dvara hi buddhi kisi vishay ka manan kar pati hai. shraddha ke sath nishtha ka hona bhi anivary hai; kyoanki nishtha ke bina shraddha ka janm nahian hota.
isi prakar nishtha ke lie kriti ka samane hona avashyak hai. aisi kriti sukh athava harsh pradan karane vali honi chahie. tabhi koee sadhak us par nishthapoorvak shraddha rakhakar v apani buddhi-vishesh se manan karake, vaijnanik tathyoan ke adhar par 'saty' ki khoj kar pata hai.

• 'bhooma' kya hai?

bharatiy darshan mean 'bhooma' shabd ka vishesh ullekh milata hai. is 'bhooma' shabd ka arth hai- vishal, vistrit, virat, anant, asim, virat, anant, asim, virat purush, dharati, prani aur aishvary . is 'bhooma' ki khoj hi bharatiy tattv-darshan ka adhar hai. yah 'bhooma' anant anand ki pradata hai. saansarik prani isi 'bhooma' ka sansarg pana chahata hai. yah 'bhooma' hi 'brahm' ka svaroop hai. ise hi amrit, sarvavyapi, sarvajn aur sarvottam kaha gaya hai. yahi 'atma' hai. ise jan lene ke uparant manushy samast saansarik bhogoan se mukt hokar shuddh roop se apane ant:karan mean vidyaman 'parabrahm' ko prapt kar leta hai.

ashtam adhyay

is adhyay mean sharir mean sthit 'atma' ki ajarata-amarata ka vivechan kiya gaya hai. is adhyay mean pandrah khand haian.
ek se chhah khand tak

• sharir mean 'atma' ki sthiti

in chhah prarambhik khandoan mean sharir ke bhautik svaroop mean 'atma' ki sthiti ka varnan kiya gaya hai aur hriday tatha akash ki tulana ki gayi hai. yahaan atma ke is prasang ko guru-shishy parampara ke madhyam se abhivyakt kiya gaya hai. guru apane shishyoan se kahata hai ki manav-hriday mean atyant sookshm roop se 'brahm' vidyaman rahata hai.
's va esh atma hridi tasyaitadev nirookthan hridyayamiti tasmaddhadathamaharaharva evanvitsvarg lokameti॥3/3॥' arthat vah atma hriday mean hi sthit hai. 'hriday' ka arth hai 'hridi ayamh'- vah hriday mean hai. yahi atma ki vyutpatti hai. is prakar jo vyakti atmatattv ko hriday mean janata hai, vah pratidin svargalok me hi gaman karata hai.
vastav mean jitana b da yah akash hai, utana hi b da aur vistrit yah chidakash hriday bhi hai. is hriday mean atyant sookshm roop mean 'atma' nivas karata hai. yah sharir samay ke sath-sath jarjar hota chala hai aur ek din vriddh hokar mrityu ka gras ban jata hai. isilie sharir ko nashvar kaha gaya hai, parantu is sharir mean jo 'atma' vidyaman hai, vah kabhi nahian marata. vah n to jarjar hota hai, n vriddh hota hai aur n marata hai.
manushy ajnanatavash hriday mean rahane vale is 'brahmaroopi atma' ko nahian jan pata. isalie vah moh-maya ke saansarik bandhanoan mean bandha rahata hai, parantu jnani vyakti 'atma' ko hi 'brahm' ka roop janakar oankar (pranav) tak pahuanch jata hai. aisa jnani vyakti 'brahmajnani' kahalata hai. jo sadhak brahmachary ka kathorata se palan karate hue hridayalok mean sthit 'brahm' ke sookshm roop 'atma' ko jan lete haian, unhean hi brahmalok ki prapti hoti hai. sampoorn lokoan mean ve apani ichchhashakti se kahian bhi ja sakate haian.
satavean se pandrahavean khand tak

• 'atma' ka yatharth roop

in khandoan mean indr aur virochan ko upadesh dete hue prajapati brahma 'atma' ke vastavik svaroop ka digdarshan karate haian.
ek bar devaraj indr aur asuraraj virojan prajapati brahma ke pas 'atma' v 'brahmajnan' ke yatharth saty ko janane ki jijnasa se pahuanchate haian aur unake pas rahakar battis varsh tak brahmachary ka palan karate haian; kyoanki brahmachary ke bina 'brahm' ki prapt nahian ki ja sakati.
battis varsh poorn hone par prajapati brahma ne unake ane ka karan poochha. is par unhoanne 'brahmaroop aur 'atma' ke svaroop ko janane ke lie apani jijnasa prakat ki. is par brahma ne kaha ki ham jo kuchh bhi aankhoan se dekhate haian, vah 'atma' ka hi roop hai. yah sunakar donoan ne darpan man apane svaroop ko dekhakar apane pratibimb ko hi 'atma' man liya tatha donoan apane-apane lokoan ko laut gaye.
virochan ne asuroan ke pas jakar kaha ki yah alankrit sharir hi 'atma' hai. ise hi 'brahm' ka svaroop samajho aur isi ki upasana karo.
udhar indr ne devalok pahuanchane se pahale socha ki yah nashvar sharir nasht ho jayega, to kya 'atma' athava 'brahm' bhi nasht ho jayega. use santushti nahian huee, to vah pun: brahma ke pas lautakar aya aur apani shanka prakat ki. brahma ne use pun: battis varsh tak brahmachary ka palan karane ke lie kaha. battis varsh bad brahma ne indr se kaha ki purush ke jis roop ka manushy svapn mean darshan karata hai, vahi 'atma' hai. indr aisa sunakar chala gaya, kintu marg mean use phir shanka ne a ghera ki svapn mean dekhe gaye purush ki akriti jagane par nasht ho jati hai, yah 'brahm' nahian ho sakata. vah pun: brahma ke pas laut aya aur apani shanka prakat ki. tab brahma ne use pun: battis varsh tak brahmachary ka palan karane ke lie kaha. indr ne aisa hi kiya aur pun: brahma ke pas ja pahancha.
tab brahma ne kaha ki jo prasupt avastha mean sampoorn roop se anandit aur shant rahata hai aur svapn ka anubhav bhi nahian karata, vahi 'atma' hai. vahi anashvar, abhay aur 'brahm' hai. indr santusht hokar chal diya. usane socha ki us samay jiv ko yah kaise jnan hoga ki vah kaun hai aur kahaan se aya hai? at: yatharth jnan sharir se sambandhit hue bina kaise prapt ho sakata hai? shanka utpann hote hi vah pun: brahma ke pas ja pahuancha aur apane man ki shanka prakat ki. is par brahma ne use paanch varsh tak pun: brahmachary dharan karane ke lie kaha. is prakar indr ne kul ek sau ek varsh tak brahmachary ka palan kiya.
tab brahma ne usase kaha-'he indr! yah sharir maranadharmi hai evan sadaiv mrityu se achchhadit hai. avinashi tatha ashariri 'atma' is sharir mean nivas karata hai. jab tak yah sharir mean rahata hai, tab tak priy-apriy se ghira rahata hai. sharir se yukt hone ke karan vah unase mukt nahian ho pata, kintu jab yah sharir chho dakar ashariri ho jata hai, tab priy-apriy koee bhi ise sparsh nahian kar pata. tab vah 'atma' akash mean vayu ki bhaanti oopar uthakar is sharir ko chho date hue paramajyoti mean kendrit ho jata hai. is prakar jo yatharth 'atma' hai, vah soory ki jyoti se prakat hokar sharir mean pravesh karata hai, kintu mrityu ke samay sharir ke sabhi sukh-du:kh se mukt hokar yah pun: usi 'adity' mean sama jata hai. yahi 'brahm hai.' indr is bar poorn roop se santusht hokar indralok ko chala gaya.