Author Topic: Part 1 - Taittiriya Upanishad Bhramananda Valli  (Read 4279 times)

ramana_maharshi

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Part 1 - Taittiriya Upanishad Bhramananda Valli
« on: October 06, 2010, 03:51:49 PM »
Readers are requested to listen to Sri Sundara Chaitanya Swami Gari Pravachanam in telugu.

http://www.youtube.com/results?search_query=TattriyaUpanishad+BhramanandaValli+Volume14&aq=f

There are totally 14 Volumes and each volume contains 10 videos.

Homage to Guru:

Before we start any vedic or mantra chanting, it is necessary that we pay homage to our Guru and secure His blessings to start and successfully complete the chanting / Japam etc.,

Those who have not yet identified a Guru can chant the following sloka instead and think of the Supreme Almighty as the very Guru:

"Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah
Gurus sakshat para Brahma thasmai sri Gurave Namah"



Introduction to the Shanti Mantra:

Devas place obstacles in men's way to Brahmavidya - the mantra for removal of such obstacles is the Shanti Mantra. Devas are put to much pain when men realise the identity of the self and Brahman and it is quite contrary to the wishes of the Devas that men should acquire Brahmavidya, so Devas put obstacles in the way of men who wish to acquire Brahmavidya. The great sage Pathanjali has defined a few of the Obstacles: "disease, dullness, doubt, carelessness, sloth, worldly-mindedness, misconception, missing the point and unsteadiness are the causes of the mind's distraction and they are the obstacles".

Note: Sri Sundara Chaitanya Swami says If happiness can be retrieved by earning lot of money really then we can quote many humans examples where we they are not happy irrespective of having lots of money.

Similarly if there is no happiness for poor people who are not having money then we can quote many humans examples where we they are happy irrespective of not having lots of money.

Humans not knowing themselves properly(Who Am I?) is the only Problem and happiness is our nature and not existing in external objects.


He says "Undi badha pettedi dukham poyi badha pettedi sukham".

He says Our sankalpas will not make us feel happy.Our thoughts are like crow as there is proverb in telugu "kaki pilla kakiki muddu" so generally we like our thoughts.

But our thoughts are like crow.


Sri Sundara Chaitanya Swami says "sramistu srama telikanda vundatam antee ashramam" means though we work and keep effort but still we donot know the pain.

He says not to be lazy and be always enagage in good devotional activities like writing songs on god,doing good activities etc.

Treat mother,father as god but our mother,father are not god as they are also unable to give us moksha and infact in their old age they are dependent on us.

But as they have given life to us we should be greatful to them.


He says Feeling incompleteness is a symtom and it is very bad to think we are not happy etc.In sastras it is called Ninjatvam.

Shanti Mantra:

(First verse of Anandavalli)


Hari OM!

May Brahman protect us (the Guru and Sishya) both!

May he give us both to enjoy!

Efficiency may we both attain!

Effective may our study prove!

Hate may we not (each other) at all!

OM Shanti! Shanti! Shanti!

The above shanti mantra is recited for removal of all obstacles in the way of or path to Brahma Vidya.


Introduction to Anandavalli:

Brahma Vidya is expounded in fullest detail in this lesson - Anandavalli. The lesson analyses the constitution of a man into his inner parts and finally concludes as to what is real in the constitution of a man and what is not stable of him. It starts with defining his constitution as completely made of food, (annamaya kosa); then goes on to the next kosa - filled with air (pranamaya kosa); then goes further to the next level - manomaya kosa - formation of manas and finally concludes with the deepest level - namely - the vijnanamaya kosa - comprised of Knowledge. Here, knowledge shall not be construed as bookish or subject or material knowledge but as "Knowledge of the Self".

The lesson further explains the kind of bliss or ananda (which is unknown to us) that a knowledgeable soul attains and quantifies the bliss by comparing to other kinds of bliss known to us. (Thus, this gets the name - Anandavalli - as it explains the ananda or bliss that a Knowledgeable Soul will attain and enjoy.)

Note: Sri Sundara Chaitanya Swami says Karma are dependent on kartha who will be doing karma.

Humans have the ability to do/stop/do it other way his/her karmas but river,clouds etc donot have that possibility as they have no other choice like clouds cannot stop making water coming down to earth and rivers cannot stop water not to flow and stop.

Moksha cannot be achieved by doing karma.By karma we get karma phalam i.e may be get svargam.

Moksha can be achieved by only jnana.

Antakarana Naishalyam is not the only prerequiste for brahma jnana.

Examples: Ravana,Hiranya kashyapa have amazing concentration levels but they have done wrong deeds. Moreover people involved in September 11 attack have amazing concentration of mind but they have used for wrong deeds. So these people have Antakarana Naishalyam but they have no Antakarana suddhi.
 
So ideally both are required.


Brahma jnana is not related to lord brahma who is creator of our universe.

As we see our face in the mirror just because we love ourselves and want to see ourselves in the mirror and we really donot have love for mirror similarly We read upanishads because it tells us our experience.
 
Sri Sundara chaitanya Swami says If only by mouna only jnana can be attained why all the sastras are there?
 
Constitution of Pancha Budhas and Purusha:

(Anuvaga 1 of Anandavalli)


The knower of Brahman reaches the Supreme. On that, this has been chanted: 'Real consciousness, Infinite is Brahman; who so know the one hid in the cave in the highest heaven attains all desires together as Brahman as the wise. (In the heaven of heart, there is the cave of buddhi or understanding and in the cave is Brahman hidden). From that verily (from this self), is akasa born; from akasa - the air; from the air - fire; from fire - water; from water - earth; from earth - plants; from plants - food; from food - man. He, verily, is this man formed of food essence. This itself (the self) is his head; this is the right wing; this is the left wing; this is the self; this is the tail, the support.' On that, too, there is this verse. (thatabyesha sloko bhavathi - On that, too, there is this verse)

Note: The explanation of a man's wings, tail etc, is to be construed as likening of a man's creature to any other creature such as a Bird etc., In other words, all living creatures are created out of food essence and so is the creature of a man.

Sri Sundara Chaitanya Swami says here in this verse they compared human with Pakshi(bird) as there are many similarities.

He says World is an affect of Brahman(God).World is brahman but brahman is not world.

Sri Sundara Chaitanya Swami says functional aspect of the brain is called mind.

Sri Sundara Chaitanya Swami says By atma-gnana we will not get moksha because by atma-gnana karyam we get karma palitam.

In sankara Basyam it is written that Only by guru's grace we can get moksha.


Sri Sundara Chaitanya Swami says having doubt is very dangerous in devotional field.

Anubhavam loo priyatvam lopistu untundi. Anubhavaniki adaramayina swarupamloo priyatvam lopinchadu.

Example: eating 2nd laddu will not get same happiness like eating 1st laddu as our experience of eating food as already started.

Humans get real happiness 2 times

a) In deep sleep
b) Suppose we desire to eat laddu then real happiness comes only when we have completed eating laddu because after eating laddu our desire got fulfilled and which means now we have no more desire to eat laddu at that moment.

So happiness comes only when we have no desires.We donot get real complete happiness while eating laddu because we may feel that laddu we are eating is getting over as we already started eating.So only little happiness will be gained while eating but not complete happiness.


Ideally any one upanishad is sufficient to study and contemplate so that is the reason there is no order to read upanishads.

Sri Sundara Chaitanya Swami says Upanishads Generally donot have interest in creation and puna-janma related stuff.

Annamaya Kosa & Pranamaya Kosa:

(Anuvaga 2 of Anandavalli)


From food (anna) indeed are all creatures born - whatever creatures dwell on earth; by food again, surely they live; then again to the food, they go at the end. Food, surely, is of beings the eldest; thence it is called the medicament (medicament - aushada - the medicine) of all. All food verily, they obtain who food as Brahman regard; for food is the eldest of beings, and thence it is called the medicament of all. From food, beings are born. When born by food, they grow. It is fed upon and it feeds on beings; thence it is called the medicament of all.

Pranamayakosa described: Than that verily, than this one formed of food essence - there is another self within, formed of prana; by him this one is filled. He verily- this one - is quite of man's shape. After his human shape, this one is of man's shape. Of him prana itself is the head; vyana is the right wing; apana is the left wing; akasa is the self; the earth is the tail, the support. On that, too, there is this verse.

Note: Sri Sundara Chaitanya Swami says If pranam is there body will be there and if prana is not there then there is no body.So as of now we will agree that we are prana and not body.

Sri Sundara Chaitanya Swami says Prana is the link between the body and the mind.As when we fell down and our body gets hurt immediately our mind will come to know about this.

But still we are not prana as prana is jada i.e insentient.


we are the knower of prana and not prana. Example: Sometimes when people are in trouble they say "amma naa pranam potundi" means here he is knowing that his life is about to get lost and which means we are the knower.

Likes and deslikes i.e raga/dvesha are not there for air,prana.

So in Manomaya Kosam it is said that we are not body,prana but mind as likes and deslikes are known to the mind only.


Prana - the Universal life & Manomaya Kosa:

(Anuvaga 3 of Anandavalli)


 After Prana, do devas live, as also men and beasts. Prana is the life duration of beings; then it is called the life duration of all. The whole life duration do they reach, who prana as Brahman regard. Prana is of beings the life duration; then it is called the life duration of all. Thus ends the verse. There of - of the former- this one is the self-embodied than this one formed of prana, there is another self within formed of Manas (Thought stuff). By him this one is filled. He, verily, this one is quite of man's shape.After his human shape, this one is of man's shape.

Of him, the Yajur Veda itself is the head; the Rig Veda is the right wing; the Sama Veda is the left wing; the Ordinance(heart) is the self; the Atharvana Veda, Angirasa Maharshi are the tail, the support. On that as well there is this verse.

Note: Sri Sundara Chaitanya Swami says In deep sleep even though prana is there for us but we are unable to stop theives stealing in our house.

So prana is insentient.

.... To Be Continued

Subramanian.R

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Re: Part 1 - Taittiriya Upanishad Bhramananda Valli
« Reply #1 on: October 06, 2010, 04:51:25 PM »



Dear prasanth,

Nice post.

The knower of Brahman attains the highest.  Brahman is Truth,
Knowledge and Infinite.  Infinite here is also called Bhuma in
Chandogya Upanishad.  What is infinite?  The Space.  The Brahman
itself is the Space.  But this Space is also within me, in the Heart.
Out side, it is denoted as Om.  Bhagavan Ramana says in Verse 13
of Sri Arunachala Akshara Mana Maalai:  You are the purport of Omkara.  You have no equal.  You have no one beond you.  Who
can understand You, O Arunachala!

Brahman is Space.  The sun and moon are within It. So it is beyond day and night as indicated by sun and moon.  So this pure Space,
which has no day and night, is within me.  Here in this Space within me, which Bhagavan Ramana calls as VeRu VeLi, simple expanse.
Arunachala - Brahman is in that space within me.  Bhagavan Ramana therefore says, in Verse 91 of Sri Arunachala Akshara Mana Maalai:

Let us be united in that simple expanse where there is no day or
night.

Since this Space is non dual, and since there is nothing else
in this universe and beyond, but for space, where can Space go
and come.  There is no going and coming for Space. It is Just is.
Here in this Space, which is Heart, the seeker and the Self are
having struggle with seeker asking for grace and the Self downpouring grace.  Bhagavan Ramana says in Sri Arunachala
Akshara Mana Maalai Verse 74:

Pokkum varavum il podu veLi....
In the earlier mentioned verse it is simple expanse.  Here it
is common expanse.

In the wide expanse of Space of Pure Being, where there is no going and coming, reveal to me, the joy of wrestling for your Grace, O
Arunachala!

The Brahman or Space is beyond five sheaths. Though the seeker first inquires into the Heart within.  This realization is Bhuma.
All achievements through annamaya kosa, prana maya kosa, mano
maya kosa are all alpa, small.




Arunachala Siva.