The sacred syllables (Taittiriya Upaniṣad #3)

The vyāhṛti are sacred syllables or mantras which are very foundational in the Vedic tradition. They are found in the Gayatri mantra and recited in all kinds of sacrifices and ceremonies.

The vyāhṛti are sacred syllables or mantras which are very foundational in the Vedic tradition. They are found in the Gayatri mantra and recited in all kinds of sacrifices and ceremonies. Bhūḥ, bhuvaḥ, and svaḥ refer to the three planetary systems, which are part of the universal body of the Lord, just like all demigods. 

Bhūr refers to the earthly planetary system, including both Bhu-mandala and the lower planetary systems. Bhuvaḥ refers to the subtle planetary system immediately above the Earth, inhabited by Yaksasas and Rakshasas, as well as other subtle beings, while Svaḥ (or Suvaḥ) refers to the upper planetary systems, from Swargaloka to Satyaloka. The space occupied by Bhūrloka is also called antarikṣa. 

Prabhupada explains: "There are fourteen spheres of planetary systems within this universe. The lower systems are called Bhūrloka, the middle systems are called Bhuvarloka, and the higher planetary systems, up to Brahmaloka, the highest planetary system of the universe, are called Svarloka. And all of them are situated on the body of the Lord. In other words, no one within this universe is without a relationship with the Lord."

The universal form of the Lord is one of the main topics of the second canto of the Srimad Bhagavatam. In one sense, the universe is a form of the Lord, because it is made from His energy, but in another, it is not, because the Lord does not have a material form. His original forms are fully spiritual.

» Get the lesson in audio, as a podcast 🔉

Fourth section

Text 1.4.1 

yaś chandasām ṛṣabho viśva-rūpaḥ

chandobhyo ’dhy amṛtāt sambabhūva

sa mendro medhayā spṛṇotu

amṛtasya deva dhāraṇo bhūyāsam

śarīram me vicarṣaṇam

jihvā me madhumattamā

karṇābhyām bhūri viśruvam

brahmaṇaḥ kośo ’si medhayā pihitaḥ

śrutam me gopāya 

O you, who are the chief of the Vedas, the universal form! You have arisen from the immortal. Being the most powerful, please enliven me with knowledge. O Deva, the shining one, may I possess the Lord in my heart. May my body be a tool for acquiring knowledge about Him, may my tongue taste the sweetness of speaking about Him, and may my ears hear the scriptures that speak about Him. You are the receptacle of the Lord, filled with wisdom. Please preserve the meaning of what I have learned.   

Commentary: This verse contains a prayer to the praṇava, or Omkāra, the seed of transcendental realization, composed of the three transcendental letters A-U-M. The letter A refers to Krsna, the letter U indicates His internal potency, and M indicates the living entities. In this way, omkara represents Krsna, His name, fame, pastimes and potencies, His devotees, and everything else connected with Him. 

The Omkāra is not different from the Maha-mantra in the sense that both are the holy name of the Lord and award the same benefit. There is a difference, however: The Omkāra can be pronounced only by brahmanas, while the Maha-mantra can be chanted by anyone. In this way, the meditation on the Omkāra was practiced in Satya-yuga, when the whole population had the qualification of brahmanas, while the Maha-mantra is the process recommended for the era we live in. 

Prabhupada explains this point in his purport to SB 9.14.48: "In Satya-yuga the only mantra was omkāra (om tat sat). The same name omkāra is manifest in the mantra Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Unless one is a brāhmaṇa, one cannot utter omkāra and get the desired result. But in Kali-yuga almost everyone is a śūdra, unfit for pronouncing the praṇava, omkāra. Therefore the śāstras have recommended the chanting of the Hare Kṛṣṇa mahā-mantra. Omkāra is a mantra, or mahā-mantra, and Hare Kṛṣṇa is also a mahā-mantra. The purpose of pronouncing omkāra is to address the Supreme Personality of Godhead, Vāsudeva (om namo bhagavate vāsudevāya). And the purpose of chanting the Hare Kṛṣṇa mantra is the same. Hare: “O energy of the Lord!” Kṛṣṇa: “O Lord Kṛṣṇa!” Hare: “O energy of the Lord!” Rāma: “O Supreme Lord, O supreme enjoyer!” The only worshipable Lord is Hari, who is the goal of the Vedas (vedaiś ca sarvair aham eva vedyaḥ). By worshiping the demigods, one worships the different parts of the Lord, just as one might water the branches and twigs of a tree. But worshiping Nārāyaṇa, the all-inclusive Supreme Personality of Godhead, is like pouring water on the root of the tree, thus supplying water to the trunk, branches, twigs, leaves and so on. In Satya-yuga people knew how to fulfill the necessities of life simply by worshiping Nārāyaṇa, the Supreme Personality of Godhead. The same purpose can be served in this Age of Kali by the chanting of the Hare Kṛṣṇa mantra, as recommended in the Bhāgavatam. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ param vrajet. Simply by chanting the Hare Kṛṣṇa mantra, one becomes free from the bondage of material existence and thus becomes eligible to return home, back to Godhead."

This verse is not an ordinary prayer for health and auspiciousness, but a prayer to the Lord, in the form of his transcendental holy name to provide him with the means to understand him. This indicates that all our assets, including the body, the capacity of hearing, the faculty of speech, and so on should be used as means for advancing in spiritual understanding, and not just as tools for enjoying this world. 

Text 1.4.2-3 

āvahantīvitanvānā kurvāṇā ’cīram ātmanaḥ

vāsāmsi mama gāvaś ca anna-pāne ca sarvadā

tato me śriyam āvaha

lomaśām paśubhiḥ saha svāhā

ā māyantu brahmacāriṇaḥ svāhā

vi māyantu brahmcāriṇaḥ svāhā

pra māyantu brahamcāriṇaḥ svāhā

dam āyantu brahmacāriṇaḥ svāhā

śam āyantu brahmcāriṇaḥ svāhā

yaśo jane ’sāni svāhā śreyān vasyaso ’sāni svāhā

tam tvā bhaga praviśāni svāhā

sa mā bhaga praviśa svāhā

tasmin sahasraśākhe ni bhagāham tvayi mṛje svāhā 

yathāpaḥ pravatā yanti yathā māsā aharjaram

evam mām brahmacāriṇaḥ dhātar āyantu sarvataḥ svāhā

prativeśo ’si pramā bhāhi pra mā padyasva 

You are the Supreme maintainer. You are the one who provides food, water, clothes, cows, and opulence to everyone. Please also maintain me, so I can serve you. Let students come to me, and let them leave when they are ready. I welcome them. Let them give dakshina, and let them be peaceful. Let me serve the people. Let me bring fame and prosperity to the householders. O my Lord, let me attain you, and once attaining you, let me remain pure! Let you enter my heart! Please protect me and make me surrender unto you.   

Commentary: These are mantras used in homa ceremonies to bring auspiciousness. A materialist performs these Vedic ceremonies with the idea of obtaining wealth and prosperity in order to increase his social position and enjoy his senses, but a devotee performs the same ceremonies with the purpose of obtaining blessings to better serve the Lord. 

Another purpose of devotees executing Vedic ceremonies and other material duties is to give example to common people. As the Lord explains in the Bhagavad-Gita: "Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating people in general, you should perform your work. Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues." (BG 3.20-21)

In his purport, Srila Prabhupada explains: "Kings like Janaka were all self-realized souls; consequently they had no obligation to perform the prescribed duties in the Vedas. Nonetheless they performed all prescribed activities just to set examples for the people in general. Janaka was the father of Sītā and father-in-law of Lord Śrī Rāma. Being a great devotee of the Lord, he was transcendentally situated, but because he was the king of Mithilā (a subdivision of Bihar province in India), he had to teach his subjects how to perform prescribed duties. Lord Kṛṣṇa and Arjuna, the Lord’s eternal friend, had no need to fight in the Battle of Kurukṣetra, but they fought to teach people in general that violence is also necessary in a situation where good arguments fail. Before the Battle of Kurukṣetra, every effort was made to avoid the war, even by the Supreme Personality of Godhead, but the other party was determined to fight. So for such a right cause, there is a necessity for fighting. Although one who is situated in Kṛṣṇa consciousness may not have any interest in the world, he still works to teach the public how to live and how to act. Experienced persons in Kṛṣṇa consciousness can act in such a way that others will follow, and this is explained in the following verse."

Fifth section

Text 1.5.1 

bhūr bhuvaḥ suvar iti vā etās tisro vyāhṛtayaḥ

tāsāmu ha smaitām caturthim māhā-camasyaḥ pravedayate

maha iti tad brahma sa ātmā

aṅgāny anyā devatāḥ 

The three sacred syllables (vyāhṛtis) are bhūḥ, bhuvaḥ and svaḥ. The fourth is mahaḥ, revealed by the sage Mahācamasa. Mahaḥ is the Supreme Brahman or ātmā. All the demigods are just limbs of His universal body. 

Commentary: The vyāhṛti are sacred syllables or mantras which are very foundational in the Vedic tradition. They are found in the Gayatri mantra and recited in all kinds of sacrifices and ceremonies. Bhūḥ, bhuvaḥ, and svaḥ refer to the three planetary systems, which are part of the universal body of the Lord, just like all demigods. 

Bhūr refers to the earthly planetary system, including both Bhu-mandala and the lower planetary systems. Bhuvaḥ refers to the subtle planetary system immediately above the Earth, inhabited by Yaksasas and Rakshasas, as well as other subtle beings, while Svaḥ (or Suvaḥ) refers to the upper planetary systems, from Swargaloka to Satyaloka. The space occupied by Bhūrloka is also called antarikṣa. 

This description is given in SB 2.5.38: "The lower planetary systems, up to the limit of the earthly stratum, are said to be situated in His legs. The middle planetary systems, beginning from Bhuvarloka, are situated in His navel. And the still higher planetary systems, occupied by the demigods and highly cultured sages and saints, are situated in the chest of the Supreme Lord."

In his purport, Prabhupada explains: "There are fourteen spheres of planetary systems within this universe. The lower systems are called Bhūrloka, the middle systems are called Bhuvarloka, and the higher planetary systems, up to Brahmaloka, the highest planetary system of the universe, are called Svarloka. And all of them are situated on the body of the Lord. In other words, no one within this universe is without a relationship with the Lord."

The universal form of the Lord is one of the main topics of the second canto of the Srimad Bhagavatam. In one sense, the universe is a form of the Lord, because it is made from His energy, but in another, it is not, because the Lord does not have a material form. His original forms are fully spiritual.

If the universal form is not the real form of the Lord, why does the Srimad Bhagavatam describe it in such detail? There are two main purposes:

a) To help us to see everything in connection with the Lord, and understand that we are dependent on Him, leading us to the conclusion we should surrender to Him (asraya). 

b) To counteract the idea that the material manifestation appears automatically due to the work of the material energy, as propounded in modern scientific theories, as well as classical philosophies such as the atheistic sankya system. 

This is explained in SB 2.10.45: "There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator."

In reality, the Lord doesn't get directly involved in the material creation. Everything is done through His different energies. The Lord remains always aloof from it, in His transcendental position. Even as Paramātmā, He is just a witness to the actions of the living beings.  

This is confirmed in verse 2.10.36: "He, the Personality of Godhead, manifests Himself in a transcendental form, being the subject of His transcendental name, quality, pastimes, entourage and transcendental variegatedness. Although He is unaffected by all such activities, He appears to be so engaged."

Text 1.5.2 

bhūr iti vā ayam lokaḥ bhuva ity anatrikṣam

suvar ity asau lokaḥ maha ity ādityaḥ

ādityena vāva sarve lokā mahīyante 

This earthly world is called bhūḥ. Thus, the intermediate space (antarikṣa) is bhuvaḥ. The celestial system is svaḥ. The sun is Mahaḥ, the great one, the Supreme Lord. The sun sustains all planets. Through the sun, all planets are worshipped. 

Commentary: In the first Pada of the Vedanta-sutra, there is a discussion about the Person in the sun. When we chant the Gayatri mantra we meditate on the sun. The light of the sun permeates the three planetary systems, bhūḥ, bhuvaḥ, and svaḥ, and fills them with life. This meditation on the divine light of the sun fills us with enthusiasm. However, who is the sun? Would the sun be just the planet, composed of material elements? Would the sun we meditate upon be the demigod who presides over the cosmic body of the Sun? Would the object of meditation be in reality something else? 

In his Sat Sandarbhas, Srila Jiva Goswami explains that one's understanding of the sun as he meditates on it will vary according to his level of understanding. Materialists can't see anything spiritual, and thus they meditate on the sun as the celestial body, or as a manifestation of the material energy. The ones who are a little advanced meditate on Vivasvan, the demigod who presides over the sun, while the ones who are more advanced understand that the light of the sun is a reflection of the spiritual light of the Supreme Brahman. However, the ones who are still more advanced go beyond this impersonal conception and understand that the light of the sun is a reflection of the effulgence of the Supreme Person, and thus they meditate on that Supreme Person who is the origin of the sun. 

This discussion about the person within the sun is thus not just astronomy talk, but a very essential discussion that determines one's conception of the divine, the object of his meditation, and ultimately the goal of his spiritual practice. 

In sutra 1.1.20, Vyasadeva concludes: antas tad-dharmopadeśāt. "The person within the sun (is the Supreme Person) because his qualities are mentioned."

This verse of the Vedanta-sutra concludes that the person within the sun is not just matter, a demigod, or even impersonal spiritual light, but a person, with a form and qualities. This expands our understanding of Brahman. Brahman is a person who has a spiritual form, spiritual desires, and spiritual qualities. The person within the sun is thus ultimately Paramātmā. 

Text 1.5.3 

bhūr iti vā agniḥ bhuva it vāyuḥ

suvar ity ādityaḥ maha iti candramāḥ 

candramasā vāva sarvāṇījyotīmṣi mahīyante 

Bhuḥ is fire, Bhuvaḥ is air and Svaḥ is the sun. Mahaḥ is the moon. Through the moon, all luminous bodies are worshipped.

Commentary: In another classification, the fire (and its predominating demigod, Agni) represents Bhuḥ, the earthly realm, the air (and the predominating demigod, Vayu) represents Bhuvaḥ, the subtle realm, and the sun (and Vivasvan, the predominating demigod) represents Svaḥ, the celestial realm. The moon is higher than the sun in the Vedic cosmologic model of the universe, and therefore the moon is considered the representative of the Lord amongst them. 

Prabhupada explains that: "The demigod Sūrya is always in touch with the Supreme Personality of Godhead, Nārāyaṇa. Residing in outer space, which is in the middle of the universe, between Bhūloka and Bhuvarloka, the sun rotates through the time circle of the zodiac, represented by twelve rāśis, or signs, and assumes different names according to the sign he is in." 

"The moon is situated 100,000 yojanas above the rays of the sunshine. Day and night on the heavenly planets and Pitṛloka are calculated according to its waning and waxing." (SB 5.22 intro)

Because the moon is so exalted and important, the moon is also considered a manifestation of the Supreme Lord, just like the sun. In the Bhgavad-Gita (10.21) the Lord says: “Of the Ādityas I am Viṣṇu, of lights I am the radiant sun, of the Maruts I am Marīci, and among the stars I am the moon.”

Text 1.5.4 

bhūr iti vā ṛcaḥ bhuva iti sāmāni 

suvar iti yajūmṣi maha iti brahma 

brahmaṇā vāva sarve vedā mahīyante 

Bhūḥ is the Ṛg Veda. Bhuvaḥ is the Sāma Veda, Svaḥ is the Yajur Veda. Mahaḥ is the Supreme Brahman. Through the Supreme Brahman, all the Vedas are worshipped. 

Commentary: Now Bhūḥ, Bhuvaḥ, and Svaḥ are taken as the Ṛg Veda, Sāma Veda, and Yajur Veda, and Mahaḥ is the Supreme Brahman. The Vedas teach us how to attain the Supreme Lord, and by worshiping the Supreme Lord all Vedas as worshiped. 

Why only three of the four Vedas are mentioned? Krsna gives a similar description in the Bhagavad-Gita, saying "I am also the Ṛg, the Sāma and the Yajur Vedas." Because the Atharva Veda also describes material subjects such as psychology and ocultism, it's often not mentioned together with the other three Vedas, which are dedicated to discussing spiritual topics. Another reason is that the three Vedas where manifested in Treta-yuga, while the Atharva-veda was manifested later, in Dvapara-yuga, together with the Mahabharata, Puranas, etc. 

Text 1.5.5 

bhūr iti vai prāṇah bhuva ity apānaḥ 

suvar iti vyānaḥ maha ity annam 

annena vāva sarve prāṇā mahīyante 

Bhūḥ is prāṇa (inhalation), bhuvaḥ is apāna (exhalation), svaḥ is vyāna (upward breath) and mahaḥ is food. Through food, all prāṇas are worshipped.

Commentary: Prāṇa means the five types of vital airs that sustain the life of all living beings. On his purport to SB 4.25.21, Srila Prabhupada mentions that, "The vital force of a living entity includes the five kinds of air working within the body, which are known as prāṇa, apāna, vyāna, samāna and udāna. The vital force is compared to a serpent because a serpent can live by simply drinking air. The vital force carried by the air is described as the pratīhāra, or the bodyguard. Without the vital force one cannot live for a moment. Indeed, all the senses are working under the protection of the vital force."

Not only these five kinds of vital air are responsible for maintaining the body, but they also serve as a sitting place for the soul inside the heart. When the soul leaves the body, the vital air also leaves, and this is the end of life for the body. After the vital air leaves, the body becomes just a corpse and starts decomposing. 

Food is the source of maintenance for the body. Without food, the body weakens and eventually, the vital air leaves it, together with the soul. Therefore, food is also a representation of the Lord.

This verse thus teaches us to see the Lord in the food, which becomes natural when the food is offered to him and accepted as prasadam. As Krsna explains in the Bhagavad-Gita: "The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin." 

Text 1.5.6 

tā vā etāś catasraś caturdhā 

catasraś catasro vyāhṛtayaḥ 

tā yo veda sa veda brahma sarve ’smai devābalim āvahanti 

There are four sacred syllables, and each includes four types of worship. There are thus sixteen vyāhṛtis in total. He who knows these sacred utterances knows Brahman. All the devatās worship him. 

Commentary: In this section, the four sacred syllables (vyāhṛtis) were described: bhūḥ, bhuvaḥ, svaḥ and mahaḥ. One should meditate on earth, antarikṣa, svarga, and the sun when chanting these four vyāhṛtis. 

The four sacred syllables have four types of worship, as described in the four verses from 1.5.2 to 1.5.5. In this way, there are 16 in total: 

a) Bhūḥ is the Earth, Bhuvaḥ is the anatrikṣa, and Svaḥ is the celestial planetary system. Mahaḥ is the sun. Through the sun, all planets are worshipped. 

b) Bhuḥ is fire, bhuvaḥ is air and svaḥ is the sun. Mahaḥ is the moon. Through the moon, all luminous bodies are worshipped.

c) Bhūḥ is the Ṛg Veda, bhuvaḥ is the Sāma Veda, and svaḥ is the Yajur Veda. Mahaḥ is the Supreme Brahman. Through the Supreme Brahman, all the Vedas are worshipped. 

d) Bhūḥ is prāṇa, bhuvaḥ is apāna, svaḥ is vyāna and mahaḥ is food. Through food, all prāṇas are worshipped.

As the verse mentions, when one understands these 16 vyāhṛtis, He understands the Supreme Lord and becomes worshipable even to the demigods. The demigods are limbs of the Lord's universal form, they are empowered by Him and are thus dependent on Him. The word mahaḥ thus applies to the Supreme Lord, and not to the demigods.

Sixth section 

Text 1.6.1 

sa ya eṣo ’ntarhṛdaya ākāśaḥ tasminnayam puruṣo manomayaḥ 

amṛto hiraṇmayaḥ antareṇa tāluke 

ya eṣa stana ivālambate sendra-yoniḥ 

yatrāsau keśānte vivartate vyapohya śīrṣa-kapāle 

There is an extremely attractive golden person who exists beyond the cycle of samsara. He is understood by the ones whose minds are pure. Dwelling in the space inside the heart, He is to be worshipped. In this place of the Lord, which is like a lotus bud surrounded by arteries, the center of sustenance for the body, lives also the minute jiva. When the jiva finally transcends the body, he leaves it by piercing the skull.

Commentary: In the Vedanta-sutra (1.2.11) Vyasadeva mentions: guhām praviṣṭāv ātmānau hi tad-darśanāt. “In the space inside the heart reside two selves, the Lord and the jiva. This is discussed in many texts of the scriptures.” 

In this passage, Vyasa explains the nature of the Lord (as Paramātmā), and the jiva. In his commentary, Srila Baladeva Vidyabhusana gives additional details and makes the connection with different passages of the scriptures. This topic is further explained by Srila Prabhupada in his writings. 

The Supreme Lord is infinite and the soul is infinitesimal. In other words, the Lord is infinitely big and we are infinitely small. Although the soul and the Lord are the same in terms of quality, they are different in terms of quantity. The jiva is thus dependent on the Lord. As Krsna explains in the Bhagavad-Gita (18.16): "The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy."

It's important to avoid the idea of the soul being a cut-out fragment of the Supreme Spirit. Krsna defines the soul in the Bhagavad-Gita (2.25) as being avikāryaḥ (unchangeable, or immutable). There is no possibility of the Supreme Brahman being cut into infinitesimal souls, or of the souls merging back into the Supreme Brahman. The souls are considered parts and parcels of the Lord, but at the same time, they are eternally separated. 

"Part and parcel" indicates thus the relationship between the souls and the Lord and not a historical event when the whole was cut into pieces. In the Bhagavad-Gita (2.20), Krsna defines the soul as unborn, eternal, ever-existing and primeval (ajo nityaḥ śāśvato ’yam purāṇo). In the spiritual platform, everything exists eternally. Creation, transformation, and destruction happen only in the illusory material platform. 

On his purport to SB 3.25.17, Prabhupada mentions that: "The jīva particle is estimated in the Vedic literature to be one ten-thousandth the size of the upper portion of a hair. It is therefore infinitesimal. The Supreme Spirit is infinite, but the living entity, or the individual soul, is infinitesimal, although it is not different in quality from the Supreme Spirit. Two words in this verse are to be particularly noted. One is nirantaram, which means “nondifferent,” or “of the same quality.” The individual soul is also expressed here as aṇimānam. Aṇimānam means “infinitesimal.” The Supreme Spirit is all-pervading, but the very small spirit is the individual soul. Akhaṇḍitam means not exactly “fragmented” but “constitutionally always infinitesimal.” No one can separate the molecular parts of the sunshine from the sun, but at the same time the molecular part of the sunshine is not as expansive as the sun itself. Similarly, the living entity, by his constitutional position, is qualitatively the same as the Supreme Spirit, but he is infinitesimal."

In the Srimad Bhagavatam (2.9.1-3), Sukadeva Goswami mentions that: "there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer’s seeing his own body working. The illusioned living entity appears in so many forms offered by the external energy of the Lord. While enjoying in the modes of material nature, the encaged living entity misconceives, thinking in terms of “I” and “mine.” As soon as the living entity becomes situated in his constitutional glory and begins to enjoy the transcendence beyond time and material energy, he at once gives up the two misconceptions of life [I and mine] and thus becomes fully manifested as the pure self."

In the Bhagavad-Gita (2.16), Krsna defines that which is temporary as "āsat" (illusory), and that which is eternal as "sat" (real). The soul is sat, while the body is asat, therefore there is no real relationship between the soul and the body. However, the body is a vehicle for the soul. Utilizing the body, the soul can practice devotional service and gradually purify himself. 

The soul is eternal, while the body is temporary. We can thus live for some time in the body, but eventually, we are forced to leave. When this happens, the soul can go to another material body (higher or lower, according to his consciousness, desires, and activities), or attain a spiritual body. 

There are different passages through which the soul can leave the body, according to his next destination. Sinful people who are destined to go to hell leave the body through the rectum, as Prabhupada mentions: "When an ordinary living entity abandons his present body, he passes through the rectum. It is therefore painful." (SB 4.25.53) 

Others can depart through the ears, nose, eyes, etc. Spiritually advanced souls, however, leave through the top of the skull. The Chāndogya Upaniṣad 3.14.1 mentions:

“Everything is Brahman. From Him, everything has come. The peaceful sage should worship Brahman with this idea. The Supreme Personality of Godhead is the activities of devotional service. Whenever devotional service is performed in this world, the Supreme Personality of Godhead is present. According to the degree of one’s performance of devotional service in this life, he will attain an appropriate body after death. The Supreme Personality of Godhead is known by those whose minds are pure [manomaya]. He is the controller of all life. He is effulgent and glorious. His every desire is automatically fulfilled. He is all-pervading. He is the original creator of everything. He fulfills all desires. He possesses all pleasant fragrances. He is all sweetness. He is present everywhere."

Text 1.6.2 

bhūr ity agnau pratiṣṭhati bhuva iti vāyau suvar ity āditye 

maha iti brahmaṇi 

By uttering bhūḥ, the soul attains the planet of Agni. By uttering bhuvaḥ, he attains the planet of Vayu. By uttering svaḥ he attains the sun. Uttering mahaḥ he attains Brahman, the Absolute Truth. 

Commentary: In the Bhagavad-Gita, Krsna explains that "Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me."

He also warns that "I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognize My true transcendental nature fall down."

Because the soul doesn't belong to this material world, any position we may attain here is asat, temporary. One may go to the celestial planets, or even attain the sun, assuming a body appropriate to live there in the company of Vivasvan and his associates, but because this is not the original position of the soul, one has eventually to come back to this mortal planet. Even if one reaches the impersonal brahmajoti, there is still the possibility of falling down. Only when the soul reaches the spirtual planets, a permanent position is reached. The soul is an eternal servant of Krsna, and therefore only when this eternal position is realized does the soul finally reach a permanent position. 

One can reach the spiritual planets only by the practice of devotional service, reawakening one's natural propensity to serve Krsna. The main goal is thus not to reach the spirtual planets, but to develop our attitude of service to Krsna and become connected with Him in love. Once this love is established, it doesn't really matter where we are. 

Srila Prabhupada mentions that Arjuna is always following Krsna in His different incarnations in the different material universes, and therefore Arjuna technically never goes back to Godhead. However, because Arjuna is always with the Lord, for him there is no difference between the material world and the spiritual world. Wherever Krsna is, that is the spiritual world. A pure devotee is always with Krsna, therefore he lives in the spiritual world, even if technically living here. 

As Prabhupada explains on SB 3.9.32: "Since the Lord's potency is distributed everywhere, a pure soul, or devotee of the Lord, can see everything in relationship with the Lord, and therefore he has no affection for the outer coverings. That pure spiritual conception makes him immune to all contamination of material association. The pure devotee never forgets the touch of the Lord in all circumstances."

Text 1.6.3 

āpnoti svārājyam āpnoti mana-saspatim 

vāk-patiś cakṣuṣpatiḥ śrotra-patir vijñāna-patiḥ 

etat tato bhavati ākāśa-śarīram brahma 

satyātmā prāṇārāmam mana ānandam 

śānti-samṛddhim amṛtam 

iti prācīna-yogyopāsva 

He becomes free of karma and self-controlled. He becomes the master of the mind, controlling his thoughts and emotions. He becomes the master of speech, the master of the eye, and the master of the ear. Controlling all his senses, he attains perfect wisdom and understanding. In this pure consciousness, one attains a spiritual form, just like that of the Lord. He becomes free from birth and death and experiences spiritual bliss with the Lord, the object of love for all liberated souls. In this eternal position, all the desires of his spiritual mind are completely satisfied and he attains the highest peace.  

Commentary: The spirit soul is eternally part of Krsna's spiritual energy and is by nature blissful. However, when we somehow or other come to this material world, we find ourselves in an abnormal position, where our three original attributes, sat, cit, and ananda are replaced by the opposite: asat (temporary), acit (full of ignorance) and nirānanda (full of misery). This abnormal state comes from the identification with the pains of the body and the desires of the mind. 

These material coverings can affect the soul to a higher or lower degree, according to the influence of the material modes. In the Bhagavad-Gita Krsna explains: "As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust." (BG 3.38)

The example of the embryo covered by the womb describes the soul influenced by the mode of ignorance. In this condition, the original qualities of the soul become almost completely covered, and the soul becomes practically unconscious as a tree or plant. 

The mirror covered by dust exemplifies the soul influenced by the mode of passion. In this case, the characteristics of the soul become more evident as a human being, but one's concept of identity becomes distorted and one looks for happiness in this material world. 

Finally, the example of the fire covered by smoke indicates someone who started his practice of Krsna Consciousness. Although still not pure, the original consciousness of the soul is finally being revived.  As the fire becomes stronger, the smoke dissipates, and the illumination increases.  

This verse describes the perfection achieved by a soul who concludes this process. First one attains control over his mind and senses and from there attains perfect knowledge and becomes liberated. From this point, one increases his devotional service to Krsna and eventually attains a position of eternal bliss in an eternal relationship with the Lord in one of the spiritual planets.  

We find a similar passage in the Bhagavad-Gita (18.54-55): "One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me. One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God."

In the Nectar of Devotion (chapter 2), Prabhupada mentions: 

"Every living entity under the spell of material energy is held to be in an abnormal condition of madness. In Śrīmad-Bhāgavatam it is said, "Generally, the conditioned soul is mad, because he is always engaged in activities which are the causes of bondage and suffering." Spirit soul in his original condition is joyful, blissful, eternal and full of knowledge. Only by his implication in material activities has he become miserable, temporary and full of ignorance. This is due to vikarma. Vikarma means "actions which should not be done." Therefore, we must practice sādhana-bhakti—which means to offer maṅgala-ārati (Deity worship) in the morning, to refrain from certain material activities, to offer obeisances to the spiritual master and to follow many other rules and regulations which will be discussed here one after another. These practices will help one become cured of madness. As a man's mental disease is cured by the directions of a psychiatrist, so this sādhana-bhakti cures the conditioned soul of his madness under the spell of māyā, material illusion.

Nārada Muni mentions this sādhana-bhakti in Śrīmad-Bhāgavatam, Seventh Canto, First Chapter, verse 32. He says there to King Yudhiṣṭhira, "My dear King, one has to fix his mind on Kṛṣṇa by any means." That is called Kṛṣṇa consciousness. It is the duty of the ācārya, the spiritual master, to find the ways and means for his disciple to fix his mind on Kṛṣṇa. That is the beginning of sādhana-bhakti.

Śrī Caitanya Mahāprabhu has given us an authorized program for this purpose, centered around the chanting of the Hare Kṛṣṇa mantra. This chanting has so much power that it immediately attaches one to Kṛṣṇa. That is the beginning of sādhana-bhakti. Somehow or other, one has to fix his mind on Kṛṣṇa. The great saint Ambarīṣa Mahārāja, although a responsible king, fixed his mind on Kṛṣṇa, and similarly anyone who tries to fix his mind in this way will very rapidly make progress in successfully reviving his original Kṛṣṇa consciousness."