Upanishads

Taittiriya Upanishad, which comes under Krishna Yajur Veda's Taittiriya branch, is one of the ten principle Upanishads on which Sri Shankaracharya wrote commentary; some scholars believe that it was the first Upanishad on which the great Acharya wrote commentary. The reason being, Acharya's own lineage was from Krishna Yajur Veda and only for the commentary of this Upanishad he wrote, not one but three pranam mantras (obeisance verses) in the beginning. @ In the first pranam mantra Shankaracharya bows down to the Pure Consciousness-Bliss Self out of which the phenomenal universe arises, into which it functions, and into which it disappears.

@ In the second pranam mantra Shankaracharya says that he always bows down to all the past teachers of Upanishads who clearly expounded the terminology (of terms like tat, twam etc.), great utterances (like tat twam asi, aham brahmasmi etc), and means of knowledge of Vedanta (like shabda, pratyaksha, anumana etc). Devotion to Guru is the fundamental prerequisite for mind's purification and maturing-up.
@ In the third pranam mantra Shankaracharya says that by the grace of my Guru I will expound this Upanishad - which is the essence of Taittiriya branch - to eager spiritual aspirants. Krishna Yajur-Veda's Taittiriya Samhita has 'Taittiriya Brahmana', of which three chapters (7th, 8th and 9th) constitute this Upanishad.

We present here the notes derived from audio talks by Swami Vidyananda Giri, Swami Ramananada Saraswati and Revered Swami Ranganathanadnaji Maharaj on Taittiriya Upanishad. (The original text for the Upanishad can be downloaded from sanskritdocuments.org)

* Section I

* Section II

* Section III

Section I (शीक्षावल्ली ShikshaValli)

In the earlier six chapters of 'Taittiriya Brahmana', prior to these Upanishad chapters, importance of daily and occasional karmas (nitya and naimittik) for purification of mind was narrated; now for the removal of spiritual ignorance - the cause of karta-karma consciousness ('agent of action' and 'action') - this Upanishad is started. The second and third chapters of this Upanishad deal specifically with Self-Knowledge while this first chapter still has ideas related to previous sections of rites, rituals, mantras etc.; it is gradually taking the aspirant higher and higher.

@ This chapter starts with the word shiksha and hence it is termed ShikshaValli; Valli can mean chapter or section and also a creeper which has fruits (of knowledge)
@ मित्र: mitrah - deity representing 'day' in macrocosm and main vital force (Prana) in microcosm; वरुण: varunah - deity representing 'night' in macrocosm and secondary vital force (Apanah) in microcosm; अर्यमा aryama - deity representing 'sun' in macrocosm and 'eyes' in microcosm; इन्द्र: indrah - deity representing strength, power in macrocosm as well as in microcosm; बृहस्पति: brihaspatih - deity representing 'speech' and 'buddhi'; विष्णु: vishnuh - all pervading deity representing feet, who is also called उरुक्रमः urukramah (one whose feet is vast); वायु vayu - deity representing strength, power in macrocosm as well as in microcosm. All the deities being propitious to students as well as teacher, the teaching of Upanishad i.e. of Brahma-Vidya can proceed without any impediments/obstacles. Hence prayer addressed to them is placed before staring the text.
@ Some people listen to scriptural talks but can't retain much; others listen and can retain, but do not implement the teachings in life due to lack of desire for Liberation. Very few people are there who listen, retain, and implement.
@ ऋतं ritam means the understanding developed in mind after listening carefully to scriptures and Guru; सत्यं satyam means implementing the understanding so developed into speech and behaviour.

After the peace chant (shanti-patha), now the definition of shiksha (science of pronunciation) is stated. Shiksha is that which constitutes following: वर्ण: varnah (alphabet), स्वर: swarah (accent), मात्रा matra (measure), बलम् balam (emphasis), साम saam (balance), सन्तान: santaanah (continuity). Two or more alphabets combine to form a word; this conjoining of letters is called संहिता samhita or सन्धि: sandhi (juxtaposition). There are five types of samhita defined (i.e. the meditations regarding these samhitas):

(1) अधिलोक adhiloka - Meditation regarding the world around; here the spiritual aspirant should meditate upon Earth as the first letter (in a juxtaposition), Heaven as the last letter, Space as the middle portion, and Air as the sandhi.
(2) अधिजौतिष adhijautisha - Meditation regarding light or shining things; here the spiritual aspirant should meditate upon Fire as the first letter, Sun as the last letter, Water as the rallying point, and Lightening as the link in-between.
(3) अधिविद्य adhividya - Meditation concerning knowledge; here the spiritual aspirant should meditate upon Teacher as the first letter, Student as the last letter, the Knowledge as middle portion, and Teaching/Exposition as the sandhi.
(4) अधिप्रज adhipraja - Meditation regarding progeny; here the spiritual aspirant should meditate upon Mother as the first letter, Father as the last letter, Progeny is the focal point, and Generation as the link.
(5) अध्यात्म adhyatma - Meditation regarding the body; here the spiritual aspirant should meditate upon the Lower Jaw as the first letter, the Upper Jaw as the last letter, Speech as the meeting place, and Tongue as the link.

The aspirant who meditates upon the above-mentioned five great Samhitas, gains following: animals, wealth, splendour, progeny, plenty of food, and heavenly world.
Next, those who wish to attain मेधा medha (subtle and sharp intelligence) and श्री shree (prosperity), for them mantra for repetition (जप japa) and Vedic sacrifice (होम homa) are mentioned. Prayer for medha is also required for spiritual aspirants, so that their body-mind becomes fit for Self-Realization. With money, aspirant wishes to perform righteous actions which will clear his/her sinful actions and thus gradually purify the mind; thus prayer for wealth is also ultimately leading towards Self-Knowledge. Further meditation regarding 'Self in the heart' is mentioned gradually through the व्याहृति Vyahrutis i.e. भू: Bhuh (Earthly Abode), भुव: Bhuvah (Sphere between Earth and Heaven), स्व: Svah (Heavenly Abode), and मह: Mahah (Sun). The process involves gradual divinisation of all external worlds so as to purify the outlook and then, when the mind becomes pure and mature enough, the aspirant can penetrate within the heart, where, the same divinity is discovered. This first Valli deals with all the meditations involving external worlds; external objects are used as meditation symbols representing Self.

@ In Kena Upanishad, the Self in heart is referred as षोडश-कला पुरुष shodasha-kalaa purusha (Self with sixteen limbs). Here in this valli, aspirant is slowly guided towards Self. The meditations described in relation to the four Vyahrutis are four-fold; thus making in total (4x4) sixteen limbs:
    (1) Four for Bhuh: Earth, Agni, Rigveda, Pranah
    (2) Four for Bhuvah: Antarikshah, Vayu, Samaveda, Apanah
    (3) Four for Svah: Heaven, Aditya, Yajurveda, Vyanah
    (4) Four for Mahah: Aditya, Chandrama, Omkara, Annam
@ Just as the all-pervading Vishnu is worshipped in 'Shalagram' stone and the worshipper actually gets Vishnu darshan (vision of Vishnu); similarly the all-pervading Brahman (Self) - which is the mind-speech-prana of every being (collective/cosmic mind - Hiranyagarbha) - can be actually realized in the space enclosed by the heart lotus. Sri Shankaracharya in his commentary on this anuwaak (section) makes mention of 'Sushumna Nadi' - famous in Yoga scriptures - in which, such a 'qualified Self' is realized.
@ Another meditation described involves sets of five individual components - वायुपाङ्क्त vaayupankta (prana, apana, vyaan, udaan, samaana), इन्द्रियपाङ्क्त indriyapankta (sense of sight, sense of hearing, mind, speech, sense of touch), धातुपाङ्क्त dhaatupankta (skin, flesh, nerves, bones, marrow) and five cosmic components - लोकपाङ्क्त lokapankta (Earth-Sphere, Antariksha-Sphere, Heaven-Sphere, Four Directions, Four Diagonal Directions), देवतापाङ्क्त devatapankta (Fire, Air, Sun, Moon, Constellations), अधिभूतपाङ्क्त adhibhootapankta (Water, Plants, Trees, Space, Virat). By meditating upon the identity of these individual and cosmic five sets, the aspirant does mental पङ्क्त यज्ञ Pankta Yajna (Vedic Sacrifice made up of above five sets)[actual yajna involves five people - yajamaan, wife of yajamaan, son of yajamaan, daiva-vitta, maanusha-vitta] and thus achieves sovereignty over all worlds.

After describing these various meditation techniques, now, meditation on Pranava i.e. the primordial Logos 'AUM' is being described. The meaning of words is one with the words and all words are only modifications of AUM; thus entire speech and all that is cognized (i.e. entire phenomenon) is nothing but AUM. The aspirant should meditate on AUM by thus knowing the unity of AUM with Brahman/Self. Further section mentions the importance of rituals/actions/scriptural studies and imparting knowledge/disciplines etc. - which should not be neglected while the aspirant engages himself/herself in above mentioned various meditations.

Now a very divine utterance by Sage Trishanku comes which is full of non-dual Self-Knowledge and which is chanted as peace chant on auspicious spiritual occasions. Self-realized Seer Trishanku says, 'I AM the invigorator [or cause] of this tree of phenomenal world. [And hence] My fame is high like a ridge of High Mountain. My source is Pure Brahman; I AM the immortal Self - the same luminous Reality which is in the Sun. I AM the effulgent wealth of Self-Knowledge [or I have got the wealth of infinite Moksha-bliss]; I AM possessed of fine, pure intellect [which is Omniscient]; I am immortal and un-decaying [or I AM full of nectar of immortality].'
In the end of this Valli, there is an important valedictory address by the teacher to students; it emphasises the importance of moral values and conduct such as truthfulness, honesty, making donations with humility and proper judgement, paying respects wherever due, keeping regularity in daily obligations which are appropriate for householder stage of life, treating father, mother, teacher, guests as God, in case of doubt following noble & holy people etc. In earlier section importance of karma was mentioned; it was for avoiding the accumulation of faults/sins/bad habits etc. Now again importance of karma and moral virtues is stressed for developing the mental capacity for Self-Knowledge. Also the student should know the 'meaning of Veda mantras' after memorizing them, since in future householder stage, the knowledge has to be applied in life. Without gaining this 'knowledge' of the mantras memorized, student should not return home from Gurukula.

Thus ends the first section, ShikshaValli; in the next section, BrahmanandaValli, Self-Knowledge proper would be discussed.

Section II (ब्रह्मानन्दवल्ली BrahmanandaValli)

The knowers of Brahman attain the Supreme Reality [i.e. they 'become' Brahman]; Brahman is infinite Truth/Being which is Pure Consciousness-Bliss. Realization of Brahman in the 'cave of heart' fulfils the desire-less seer completely [i.e. fulfilment of all desires is attained simultaneously as Brahman is infinite Bliss itself and source of all desires]. The phenomenal universe starting from space, air, fire etc and ending in food, human body is manifestation of Brahman itself.

@ Brahman is said to be Truth-Consciousness-Infinitude (सत्यं-ज्ञानं-अनन्तं satyam-jnanam-anantam). It is the ultimate infinitude out of which the relative infinitude of time, space, and objects emerge. The words 'Truth', 'Consciousness', and 'Infinitude' are employed to negate changefulness, inertness, and finitude that we experience with respect to anything and everything in the phenomenal universe. These words are, thus, not adjectives, but are used for exclusion of changefulness, inertness, and finitude. The words Truth and Consciousness also indicate the Pure 'Being'ness and Pure Consciousness of Self.
@ The above mentioned characteristics of Brahman alone won't make one realize It, and hence further mantra says: this Brahman is the very Self (source of the sense of 'I Am') within the cave of heart of every being.
@ गुहा guha (cave) is that which covers/hides; knower, known, and knowledge (as also Bhoga and Moksha) are subtly hidden in बुद्धि buddhi hence guha refers to buddhi. व्योम शब्दार्थ vyom shabdartha (literal meaning of the word vyom) is भूताकाश bhutaakasha (gross space) but here it is to be understood as अव्याकृताकाश avyakrutaakasha i.e. माया Maya (unmanifested cause of phenomenon) as parame (supreme) adjective is used for it. Inside the guha (i.e. in buddhi) is vyom (unmanifested cause of body-mind-world) and within vyom is Brahman or vyom itself can be taken to mean guha and inside it is Brahman.
@ Space is outside the body as well as inside the body; it is also inside the 'cave' of heart. Brahman inside this space of heart is to be meditated upon and it is here that ego, mind, and vital-force find their source. Gross space is called bhutaakasha; this is contained in subtle mental space chittaakasha which again is within Pure Consciousness (Knowledge/Jnana) space chidaakasha. Chidaakasha is infinite Brahman; following talk-section (from Talk No. 589) of 'Talks with Sri Ramana Maharshi' puts this as:
    M.: Chidakasa (chit-ether) is Pure Knowledge only, It is the source of mind. Just at the moment of rising up, the mind is only light;
    only afterwards the thought "I am this" rises up; this 'I-thought' forms the 'jiva' and the world.
    The first light is the pure mind, the mind-ether or 'Isvara'. Its modes manifest as objects. Because it contains all these objects
    within itself it is called the mind-ether. Why ether? Like ether containing objects it contains the thoughts,
    therefore it is the mind-ether. Again, just as the physical ether though accommodating all the gross objects
     (the whole universe) is itself the content of the mind-ether, so also the latter is itself the content of Chit-ether.
    The last one is Chit Itself. There are no things contained in it. It remains as Pure Knowledge only.
    D.: Why call it ether? Physical ether is not sentient.
    M.: Ether denotes not only the insentient physical ether but also Pure Knowledge. Knowledge does not consist in knowing objects:
    this is relative knowledge. But Knowledge in its purity remains all alone, One, unique, transcendent Light!
@ The description of various कोश koshas (sheaths) around Atman/Self such as अन्नमयकोश annamayakosha (food sheath), प्राणमयकोश praanamayakosha (vital forces sheath), मनोमयकोश manomayakosha (mind sheath), विज्ञानमयकोश vijnanamayakosha (intellect sheath), आनन्दमयकोश anandamayakosha (bliss sheath) will come in this Valli.

In the first mantra of this Valli, food sheath is being described. All beings on Earth are products of food; are sustained by food and ultimately are resolved back into food. Food being born before all creatures, it is verily the medicine for all. The gross physical (अन्नमय annamaya) self is made up of food; the inner self of vital forces (प्राणमय praanamaya) is within this 'gross self' and it completely fills 'gross self'. In human beings the gross body has human shape but the vital body has no shape; it is described here in terms of human shape like head, hands, feet, trunk etc. in order to take the spiritual aspirant to inner subtle levels, likewise the further 'inner' sheaths like mind, intellect, bliss etc. would be described with human form. The process is meant for taking spiritual aspirant - who generally finds himself/herself identified with gross form - gradually towards the innermost, subtlest Self. The senses in all beings (humans, animals, gods etc.) are energised to function due to प्राण: pranah (vital force); pranah is also verily their life-span and hence it is called 'Life of All' beings.

Inner to and subtler than the vital-sheath is mind-sheath (मनोमयकोश manomayakosha) which completely fills the 'vital-self'; mind-sheath is also described in terms of head, hands etc. It is the mind-modification (मनोवृत्ति manovritti) which - coupled with place of utterance (स्थान sthan), effort of utterance (प्रयत्न prayatna), sound produced (नाद naada), melody (स्वर swara), letters associated (वर्ण varna), combination of letters as words (पद pada), and collection of words (वाक्य vakya) - comes out through mouth as Yaju mantra or Rik mantra or Saam mantra; and which produces corresponding effect in the listener, is referred here as the head, right hand, left hand of mind-sheath. Thus mantra being mind-modification, its repetition in japa (as in spiritual practice as well as during Vedic rituals) is possible internally without the aid of senses, body etc. Actually the mind-modification and the reflection of Pure Consciousness in it, together make for cognition of any object, word etc.; thus the imperishable Pure Consciousness of the Self, Itself is the Yaju, Rik mantra etc. This also proves the 'impersonality' (अपौरुषेयत्व apaurusheyatva) and eternality (नित्यत्व nityatva) of Vedas.
Inner to and subtler than the mind-sheath is the intellect-sheath/'cognitive-self' (विज्ञानमयकोश vijnanamayakosha) which completely fills the 'mind-self'; intellect-sheath is also described in terms of human shape. It is the intelligent-self that does the egoism about all actions - related to Vedic rituals as well as normal worldly; and thus expands them.
Inner to and subtler than the cognitive-sheath is the bliss-sheath (आनन्दमयकोश anandamayakosha) which completely fills the 'cognitive-self'; it is also described in terms of human shape.

@ When any desired object/person is seen, there is a mind-modification which is joyous (प्रिय priya); if that object/person is obtained then the mind-modification becomes enjoyment (मोद moda); further if that object/person is physically enjoyed then the mind-modification becomes hilarity (प्रमोद pramoda). Behind these specific mind-modifications is the general mind-modification which is called bliss (आनन्द ananda). All above are subtle forms of mind which is bliss-sheath. Finally the Pure Consciousness-Bliss Brahman, which was explained as satyam-jnanam-anantam and because of which all the sheaths are getting their existence and reality, is the basis of all mind-modifications and the real source of all above forms of bliss.
@ Though deep-sleep experience is same for all, the causal seed of ignorance - which is the store of varied desires for varied beings - differs from one person to another and hence on waking up, all do not have same thoughts, experiences. The unity of deep-sleep is thus due to blanking out all diversity just as in darkness difference between things is not cognised. The real unity of all beings and objects is the Self/Brahman in which the causal seed is absent. Thus though bliss-sheath is filled with bliss, it is also a mind-modification and not the final Self.

Anyone who thinks that this Self/Brahman is non-existent, himself/herself becomes non-existent (Brahman - which is being denied by the person - is the 'very Self' i.e. 'I Am' of his/her! No wonder he/she becomes non-existent i.e. devoid of any goal of life!! Brahman is denied by the person due to his/her constant confusion of Self with non-self sheaths). On the other hand, anyone who thinks that this Self/Brahman is existent, he/she is truly existent i.e. becomes one with the Truth/God/Self and hence worthy of worship by others.

After listening to above exposition, the disciple has few questions for the Guru: when one who is ignorant of this Self, leaves the body at death, does he/she attain to this Self? And when one who is the knower of this Self, leaves the body at death, does he/she attain to this Self?
The Guru replies: the Self thought, 'I Am One, Let Me Be Many'; with this desire the Self did austerity and projected the phenomenal universe. After projecting the world, It entered into the world. Thus It (the Supreme Truth/Self/Brahman) became all that is: form as well as formless, defined as well as undefined, sustaining as well as un-sustaining, sentient as well as insentient, true as well as untrue etc. of this phenomenal world.

@ Self/Brahman has no desires as It is infinite Pure Consciousness-Bliss but due to Maya i.e. the root of collective desires of individual souls, Self projects the universe and it's beings. The power to project is Self's 'own power' but the diversity seen in the universe is due to varied desires of souls. Without this power, mere collection of desires won't manifest by itself and without collection of desires Self on It's own does not need any manifestation, being free from any want! According to Vedanta Self is the Supreme Reality while the it's power i.e. Maya is illusory and has no independent existence; Kashmir Shaivism considers Maya as स्वातन्त्र्य-शक्ति swatantrya-shakti (power having independent existence without causing duality).
@ When a limited individual soul wishes to fulfil his/her desires, he/she has to have various equipments like mind-senses-body-objects etc. For the Self, these things are not needed as, for the Self these things are not separate from Itself.
@ When it is said that the Self/God created the world and entered into it, it has to be understood as illumination of mind-waves by ever-present light of the Self/God. Otherwise the doubt will arise as to how come One Infinite Self/God created something different from it and then entered into it. It is due to the play of 'power of infinite Self', that forms are imagined and illumined. The purpose of saying 'Self/God created the world and entered into it' is not to show actual entry or actual creation, but to point out that Self/God, though all-pervading, is realized by the aspirant within his/her heart.

In the beginning the Brahman was un-manifested; It Itself manifested as all and hence it is called the 'Self-Created' (सुकृत sukruta). Brahman is the source of all bliss/joy/aesthetic delight (रस rasa); attaining this rasa, a person becomes blissful. All types of joy/bliss in the world are due to Brahman only; even the life-breath/vital forces function due to this blissful Self. When a spiritual aspirant gets established in this unperceivable, body-less, inexpressible, and un-supporting Brahman (i.e. attains Self-Knowledge as 'I Am That Brahman'), he/she becomes absolutely fearless. As against this, one who sees even slightest difference/separateness from Brahman, he/she becomes fearful. Even a scholar, who lacks this Self-Knowledge, becomes fearful.
Entire creation - including all beings except Self-Realized souls - is afraid of Brahman, because Brahman is that which wipes out their separate existence! The wind blows due to the fear of Brahman, Sun rises due to the fear of Brahman, similarly fire burns, Indra rules, death work due to the fear of Brahman.

Now the Upanishad enters into a wonderful investigation of bliss; whether the absolute bliss of Brahman is similar to the bliss derived from the contact of the senses with sense-objects? The Upanishad tries to explain the unlimited bliss of Brahman by first quantifying the phenomenal bliss into units. The basic unit of bliss is described as: the joy/contentment/bliss of a well-educated, morally good, sinless youth who is full of hope, full of health and vigour, full of mental firmness, and supreme ruler of Earth filled with wealth & prosperity; this is one 'Human-Bliss' unit (मानुष आनन्द Maanusha Ananda) [let us denote it as 'MA'].

1 MA	Above described youth's bliss
1 MGA	Hundred times 'MA' is 1 मनुष्यगन्धर्व आनन्द Manushya Gandharva Ananda (bliss of celestial beings called 'Gandharva' who were earlier human beings). [let us denote it as MGA]	श्रोत्रिय अकामहत Shrotriya Akaamahata - sinless knower of scriptures who renounces every desire related MA - attains to MGA automatically.
1 DGA	Hundred times 'MGA' is 1 देवगन्धर्व आनन्द Deva Gandharva Ananda (bliss of celestial beings called 'Gandharva' who were earlier heavenly gods). [let us denote it as DGA]	श्रोत्रिय अकामहत Shrotriya Akaamahata - sinless knower of scriptures who renounces every desire related MGA - attains to DGA automatically.
1 PLA	Hundred times 'DGA' is 1 पितृ लोक आनन्द Pitri Loka Ananda (bliss of the sphere of ancestors). [let us denote it as PLA]	श्रोत्रिय अकामहत Shrotriya Akaamahata - sinless knower of scriptures who renounces every desire related DGA - attains to PLA automatically.
1 ADA	Hundred times 'PLA' is 1 आजानाज देव आनन्द Ajanaja Dev Ananda (bliss of the gods who attained heaven by their public welfare works performed on earth). [let us denote it as ADA]	श्रोत्रिय अकामहत Shrotriya Akaamahata - sinless knower of scriptures who renounces every desire related PLA - attains to ADA automatically.
1 KDA	Hundred times 'ADA' is 1 कर्म देव आनन्द Karma Dev Ananda (bliss of the gods who attained heaven by their sacrificial rituals performed on earth). [let us denote it as KDA]	श्रोत्रिय अकामहत Shrotriya Akaamahata - sinless knower of scriptures who renounces every desire related ADA - attains to KDA automatically.
1 DA	Hundred times 'KDA' is 1 देव आनन्द Dev Ananda (bliss of gods who partake the offerings of oblations in Vedic sacrifice; these are said to be thirty-three in number). [let us denote it as DA]	श्रोत्रिय अकामहत Shrotriya Akaamahata - sinless knower of scriptures who renounces every desire related KDA - attains to DA automatically.
1 IA	Hundred times 'DA' is 1 इन्द्र आनन्द Indra Ananda (bliss of Indra - the king of heavenly gods). [let us denote it as IA]	श्रोत्रिय अकामहत Shrotriya Akaamahata - sinless knower of scriptures who renounces every desire related DA - attains to IA automatically.
1 BA	Hundred times 'IA' is 1 बृहस्पति आनन्द Brihaspati Ananda (bliss of Brihaspati - the guru of Indra). [let us denote it as BA]	श्रोत्रिय अकामहत Shrotriya Akaamahata - sinless knower of scriptures who renounces every desire related IA - attains to BA automatically.
1 PA	Hundred times 'BA' is 1 प्रजापति आनन्द Prajapati Ananda (bliss of Prajapati - gross cosmic collective). [let us denote it as PA]	श्रोत्रिय अकामहत Shrotriya Akaamahata - sinless knower of scriptures who renounces every desire related BA - attains to PA automatically.
1 BRA	Hundred times 'PA' is 1 ब्रह्मा आनन्द Brahma Ananda (bliss of Brahma - subtle cosmic collective). [let us denote it as BRA]	श्रोत्रिय अकामहत Shrotriya Akaamahata - sinless knower of scriptures who renounces every desire related PA - attains to BRA automatically.

        Thus
          1 MGA = 100 MA
          1 DGA = 100 MGA = 100 x 100 MA
          1 PLA = 100 DGA = 100 x 100 x 100 MA
          1 ADA = 100 PLA = 100 x 100 x 100 x 100 MA
          1 KDA = 100 ADA = 100 x 100 x 100 x 100 x 100 MA
          1 DA = 100 KDA = 100 x 100 x 100 x 100 x 100 x 100 MA
          1 IA = 100 DA = 100 x 100 x 100 x 100 x 100 x 100 x 100 MA
          1 BA = 100 IA = 100 x 100 x 100 x 100 x 100 x 100 x 100 x 100 MA
          1 PA = 100 BA = 100 x 100 x 100 x 100 x 100 x 100 x 100 x 100 x 100 MA
          1 BRA = 100 PA = 100 x 100 x 100 x 100 x 100 x 100 x 100 x 100 x 100 x 100 MA
                      = 100000000000000000000 = 10²⁰ MA

The bliss of Brahma i.e. of subtle cosmic collective which encompasses all phenomenal spheres of existence is thus 10²⁰ times greater than 1 'human-bliss' which was defined in the beginning. This tremendous bliss is available to one who gives up all desires related to attainment of various spheres of existence. Compared to the bliss of Self, even the bliss of Brahma (10²⁰ times 'human-bliss') is totally insignificant! In the 'bliss of Self' there is no separation of 'bliss' and 'enjoyer of bliss'. The 'measuring'/'calculation' of bliss is done in order to stress the idea that 'bliss of Self/Brahman' is unlimited and unlike any of the 'subject-object bliss' of phenomenal variety mentioned above. Also all the phenomenal bliss have their source of origination in Brahman; they are the progressive unveiling of 'bliss of Brahman' by gradual withering away of 'ignorance curtain'.
Knower of Self realizes that the same Self which appear as enclosed in the five sheaths is also present in the Sun. Such a Self-realized seer has progressively transcended the five sheaths. The two questions asked by the disciple had one question inherent in it regarding the existence of Brahman; this was answered till here. As to the questions regarding attainment of Brahman by ignorant and Self-realized seer, attainment of Self by seer is taken for discussion; answer to the state of ignorant will be automatically answered by this discussion.
Self-realized seer realizes his/her infinite Pure Consciousness-Bliss nature and thus transcends the five sheaths mentioned above. Then his/her knowledge of Brahman makes him/her realize that all the five sheaths as well as all phenomenal universes are non-separate from Brahman. Sri Ramakrishna explains this as ('Gospel of Sri Ramakrishna, 28 November 1883'):

As long as one has not realized God, one should renounce the world, following the process of 'Neti, neti.' But he who has attained God knows that it is God who has become all this. Then he sees that God, maya, living beings, and the universe form one whole. God includes the universe and its living beings. Suppose you have separated the shell, flesh, and seeds of a bel-fruit and someone asks you the weight of the fruit. Will you leave aside the shell and the seeds, and weigh only the flesh? Not at all. To know the real weight of the fruit, you must weigh the whole of it - the shell, the flesh, and the seeds. Only then can you tell its real weight. The shell may be likened to the universe, and the seeds to living beings. While one is engaged in discrimination one says to oneself that the universe and the living beings are non-Self and unsubstantial. At that time one thinks of the flesh alone as the substance, and the shell and seeds as unsubstantial. But after discrimination is over, one feels that all three parts of the fruit together form a unity. Then one further realizes that the stuff that has produced the flesh of the fruit has also produced the shell and seeds. To know the real nature of the bel-fruit one must know all three.

Seer's transcendence of sheaths is to be understood as removal of ignorance by knowledge and not any movement from one place to another. Now the concluding shloka of this section sums up the essence of the section as: that non-dual, sense-transcending, attribute-less, infinite Self which is 'Bliss Itself' and which was described in this section, can not be the subject of mind and speech, as It transcends mind, speech, senses, body etc. and is in fact source of these all. This fact is put in simple words by Sri Ramakrishna as, 'Everything else but Brahman has been polluted, as it were, like food touched by the tongue. In other words, no one has been able to describe what Brahman is. A thing once uttered by the tongue becomes polluted.' One, who has realized such a Self as his/her own real nature, does not fear anything or anybody in entire universe (because nothing and no one is separate from Self); he/she does not lament, like ordinary soul, about 'sins committed' and 'meritorious deeds not performed' because he/she sees these two as non-separate from Self.
Thus, this supreme teaching of knowledge of Brahman was expounded in this section of the Upanishad.

Section III (भृगुवल्ली BhruguValli)

In previous Valli the nature of Supreme Reality i.e. Brahman was explained as Truth-Consciousness-Infinitude and It being the cause of all phenomenal world including five sheaths like food-sheath, mind-sheath etc. was also explained. This was done in order to make the spiritual aspirant to realize this Brahman in his/her heart as 'I Am That Brahman'; one who realizes thus transcends all karma and transmigration cycle. Now in this last section some spiritual disciplines are explained in order to help spiritual aspirant in his/her spiritual journey.

Bhrugu, the son of sage Varuna, requested his father following: 'Sir, please instruct me Brahman.' To him, Varun replied, 'food, vital-forces, eyes, ears, mind and speech are the doorways to realize Brahman. That out of which all the beings emerge, That in which they live and function, and finally into That they merge back; THAT is Brahman, try to realize It.' Hearing this Bhrugu did austerity i.e. followed spiritual disciplines which are means for Self-Realization. He realized that food i.e. gross Cosmic Collective is Brahman; all beings come out of food, are sustained by food, and finally dissolve back in food. Realizing thus Bhrugu was still having some doubts about his realization and hence he again went to his father and requested to impart the knowledge of Brahman; to him his father Varun said, 'try to realize Brahman through austerity for austerity is itself Brahman.' Bhrugu again went back to austerity and realized that vital-forces are Brahman i.e. subtle Cosmic Collective is Brahman. The characteristics of Brahman defined by his father were applicable to vital-forces too, just as they were to food. Still just as food has origination, the vital-forces too have origination; and hence Bhrugu again had doubt and went back to father.
This process of 'austerity, realization, doubt, question, answer' repeated few more times! Successively Bhrugu realized that mind, intelligence, bliss are Brahman. Finally the attribute-less, transcendent Brahman was realized; anyone who similarly does austerity (concentration of sense-energy and mind-energy towards inner Self) will realize absolute Brahman in the end and will 'become' Brahman.

Self-realized seer gets following result in this world: he/she has plenty of food and also great power to digest that food; he/she become famous by getting many sons/daughters/disciples, animals etc.; and also famous for his/her austerity, sense-control, purity etc. The result in this world is just a by-product of Self-Realization and is for the praise of Self-Knowledge.

Further mantras are for spiritual aspirants to practice spiritual disciplines; for Self-Realized seer these are natural and his/her conduct sets an example for aspirants. Seer should not criticize food - food being doorway to the Self-realization - that is the austerity. Body is the food for vital forces and vital forces are food for the body; both are interdependent and 'foo dand its eater' for each other. Self-Realized seer realizes this and also feels his/her oneness with 'food and eater' both. Similarly, he/she should not give up food - that is the austerity. Water is the food for fire and fire is food for water; both are interdependent and 'food and eater' for each other. Also, food is to be increased - that is austerity. Earth is food and space is the eater and space is food earth is the eater; both are interdependent and 'food and eater' for each other. Any guest is not be rejected and food has to be increased so that no guest remains hungry; quality of attitude with which food is offered to guests, results in corresponding merits and future returns.
For meditation, the aspirant should contemplate on the Self established as kshema (preservation of one's belongings) in speech, as Yoga-Kshema (acquisition and preservation of desired thing) in Prana-Apana (vital forces acting in body), as action in hands, as movement in legs, as excretion in the anus; this is the meditation related to the microcosm i.e. individual. As to the collective cosmic aspect, the aspirant should meditate on Self established as tripti (contentment) in rains, as energy in lightening, as fame in animals, as light in celestial constellations (nakshatra), as procreation (which is attaining relative immortality) and bliss in the organ of regeneration.
Also everything is established in space and hence everything as well as space should be contemplated as Self. Self is all great qualities as well as great manifestations of power, It is the mind; meditating thus, the aspirant becomes capable of deep and subtle thinking and becomes himself/herself great. Self is the salutations and venerations; all the sense-objects become humble and subservient to the spiritual aspirant who worships the Self as thus. Through and as space, air, time etc. Brahman is the destroyer of everything, and thus those who meditate on this infinite Brahman find all their enemies and haters getting annihilated quickly!

One Self exists in individual as well as in the Sun. Those who realize themselves one with this infinite Self transcend all the five sheaths discussed before (starting from food-sheath and ending with bliss-sheath) and attain to true and absolute immortality which is beyond birth and death and other phenomenal dualities. Subject and object being unified in their experience, they attain all pleasures simultaneously and feel all the various spheres of existence as their own expansion/manifestation. The Upanishad says that in utter bliss they joyously sing expressing their wonder and immense gratitude! They also proclaim: 'I am the 'enjoyer of objects'/'eater of food' as well as 'objects enjoyed'/'food eaten'. I am of infinite fame and I am the 'first-born'/'subtle cosmic collective' of whole universe (hiranyagarbha). I am prior to the gods ('gross cosmic collective' virat). I am the centre of immortality. I engulf/devour the whole universe and my light is ever-present like that of Sun. I protect those who offer food (i.e. 'ME' in the form of food) to those who ask for food; while those who do not offer food but instead they themselves eat it, I eat them up as food!

This is the Upanishad Knowledge i.e. the highest Self-Knowledge; anyone who, like Bhrugu, patiently does austerity with sense-mind control attains to this supreme state of Self-Knowledge.

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