Pashupatabrahma Upanishad


Pasupatha Brahma Upanishad is also called as Pasupathbrahmopanishad. It is the seventy-seventh Upanishad of Muktika Upanishad order and found attached to Atharva Veda. It has two sections namely Poorva Khanda and Uttara Khanda. Poorva Khanda contains 32 verses mainly dealing with Hamsa Vidya.Uttara Khanda contains 46 verses mainly dealing with Para-Vidya, the philosophy of Atman and Paramatman. (Note: Poorva Khanda means the initial Section and Uttara Khanda means the final section).

Poorva Khanda
When Svayambhu (who originates on his own) Brahman happened to be filled with desires, he became the creator. Then Kamesvara and Vaisravana came into being. Vaisravana belonged to the class of Rishis called Valakhilya who were of the size of the thumb.
Vaisravana asked Brahman seven questions.
What is the Vidya (philosophy and practice) of the Worlds?
Who is the deity? Who is the deity of the Jagrat (waking state) and Turya [the fourth state beyond Jagrat, Swapna (dream) and Susupti

Tejo Bindu Upanishad – Pancha Dasanga Yoga - Samadhi

Meditation Image

The yogi should practice the fifteen limbs of yoga until there will be the manifestation of Brahman on its own accord through inference. Having reached that state, the enlightened yogi will be free from all means employed. He becomes a Raja Yogi whose radiance is beyond the range of mind and speech. It  is the state that could not be explained by words or understandable. It can only be realised by the experience.

Impediments to Samadhi
The Upanishad lists the impediments that are powerfully emerging while Samadhi is practised.
·         The want of application
·         Lethargy, Dullness and Stupor
·         The longing for enjoyment
·         Confusion
·         False dignity
·         Sweating
·         Absent-mindedness
·         Obstacles like these.
These obstacles can be overcome with the knowledge of Brahman through inference.

Chitta Virittis
Chitta or mind take Virittis or modifications. Through Bhava Virittis (modifications due to worldly affairs), the yogi gets involved in worldly affairs. Through Soonya Virittis (without modifications), he gets into the state of void not being disturbed by anything. Through Brahma Virittis, one becomes Complete.

Attaining the state of Brahman
The yogi should become complete by modifying the Virittis as such. Blessed are those who understand this and practice. Those who abandon this are none other than beasts, the Upanishad says. Those who are improved by the ripening of their past karmas will attain Brahman and not those merely indulge in verbal disquisitions. Those who have knowledge of Brahman without proper functioning and without actions due to their insufficient knowledge, surely will come and go, again and again. They will not attain Brahman and will be born again and again. Without proper functioning with knowledge, they could not stand in Brahman even for half a minute, as stood by Brahman and other sages, Suka and Sanaka.

Yoga is both the means and the end. When a yogi looks upon means as the end, merely attains the means. In other words, when the goal of a yogi is mere the practice of yoga, he attains the mere practice or mastery of the practice and not the end which is the attainment of Brahman.

The means and end may be also related to cause and effect. By inference, when the cause ceases to exist, the effect also perishes. That alone will remain which could not be explained in words. Through Dhyana That Pure Brahman becomes a certainty. The enlightened will see everything as Brahman alone and merged in the pleasure of Brahman.



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