[2] He teaches Svetaketu, son of Uddalaka Aruni who was a disciple of Dhaumya Ayoda (Mahabharata I.iii.20), his celebrated Panchagni Vidya i.e. the "Doctrine of the Five Fires" that explains the process of rebirth, which is an upasana.
[5] Pravahana Jaivali, who was well-versed in udgitha, held that the Universe exhibits at every stage the principle of sacrifice in as much as the heaven by itself is a great altar in which the sun is burning as fuel from the oblation that is offered in this sacrifice, namely shraddha, rises the Moon; looking at the sky again it is seen that parjanya is the great altar in which the year is burning as fuel from the oblation offered in this sacrifice, namely the Moon, rises Rain; then again the whole world is a great altar in which the earth burns as fuel from the oblation offered in this sacrifice, namely Rain, rises Food; man himself is a great altar in which the opened mouth is the fuel from the oblation offered in his sacrifice, namely Food, rises Seed; and finally woman herself is a great altar in which Seed being offered as an oblation, rises Man.
[7] From the Chandogya Upanishad it is known that Pravahana Jaivali had speculated that 'space' (Ākāśa) is the final habitat of all things.
[8] Śilaka Sālāvatya and Caikitāyana Dālbhya who were experts in the Udagitha were the disciples of Pravahana Jaivali who was born after Udara Śhāṇḍilya and Satyakāma Jābāla with whom they held a discussion on the origin of the world.
By his doctrine of immortality and general eschatological theory he explains why the world of generation is never full.