Author Topic: Final Part - Taittiriya Upanishad Bhramananda Valli  (Read 2949 times)

ramana_maharshi

  • Hero Member
  • *****
  • Posts: 3557
    • View Profile
Final Part - Taittiriya Upanishad Bhramananda Valli
« on: October 06, 2010, 03:53:55 PM »
Brahman beyond speech & thought:

(Anuvaga 4 of Anandavalli)


When all words turn back as well as Manas, without reaching; he who knows Brahman's bliss fears not at any time. There of -of the former- this one verily is the self-embodied. Than that verily, than this one formed of Manas - there is another self within; formed of Vijnana. By him this one is filled. (The inner self of Manomaya is Vijnanamaya). He verily this one, is quite of man's shape. After his human shape, this one is of man's shape.

Of him, faith surely is the head, righteousness is the right wing, truth is the left wing, yoga is the self and Mahah is the tail, the support. On that as well there is this verse.

Note: Even though we get pains in our body it is not body that feels pain but it is mind that feels pain.That is the reason why doctors give anestisa to escape from pain.


Contemplation of Vijnana as the Hiranyagaryabha:

(Anuvaga 5 of Anandavalli)


Intelligence accomplishes sacrifice and deeds as well does it accomplish. Intelligence do all Gods worship as Brahman, the eldest . If intelligence as Brahman, one knows if from that he swerves not, in body sins forsaking, he all desires achieves. There of - of all the former, this one is the self-embodied. Than that verily, than this one formed of Vijnana- there is another self within; formed of bliss. 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, love itself is the head, joy is the right wing, delight is the left wing, bliss is the self and Brahman is the tail, the support. On that, too, there is this verse.

Note: Sri Sundara chaitanya Swami says sankalpas/vikalpas are done by mind but decided by buddi i.e intelligence vignanamaya kosam.

Decision was done by Intelligence i.e vignanamaya kosam.

So karta is intellect and not mind as we thought in previous verse.


So here we naturally think we are intellect.

Mind,body are instruments only.

Suppose we go into a hotel then mind will show all its fav choices to eat before intellect like idly,vada etc.Then finally intellect will take decision and will select one tiffen to eat.

So decision is taken by vignanamaya kosam.But body decision is also important as suppose our body donot have teeth then intellect should change the decision of eating breakfast as few items cannot be taken without teeth.


So aham vritti(EGO) is vignanamaya kosam and other thoughts are dependent on this aham vritti.

Sraddha is important for disciple to succeed in devotion.

Brahman - the One being:

(Anuvaga 6 of Anandavalli)


Non- being, verily, does one become if he as non-being knows Brahman. If one knows that Brahman is, then they regard him as being. Thus reads the verse. There of - of the former, this one is the self-embodied. Hence, then, the questions that follow: whether does any one who knows nor, departing, goes to that region? Or does any one who knows, departing attain that region. He desired: many may I be, may I be born; He made Tapas; Having made Tapas. He sent forth all this and that of this more. This having sent forthwith, into that very thing, He then entered. That having entered, both the being and the beyond, He became the definite and the indefinite, the abode and the non-abode, the conscious and the unconscious, both the real and the false, did the Real become, and whatever else is here. That they say, is the Real.

Note: Sri Sundara chaitanya Swami says In Deep sleep we are infact happy as told by Ramana Maharshi.

Because there is happiness every living being likes to sleep and even prepares his bed so carefully to sleep.

And also there is no need to tell anyone to sleep as automatically we will sleep if required.But no one really wants to getup from sleep as we donot want to lose happiness.


He said One god in world first created few things in the world and then started thinking what to do next in next consecutive days which is funny.


Brahman - as external objects:

(Anuvaga 7 of Anandavalli)


Non being verily, this was in the beginning. Then indeed, the being was born; that created itself by itself. Then that the Self cause is called. That one called the Self cause, He is the flavour. Flavour indeed, this one having got, blessed becomes he. Who indeed could live, who breathe, should not this bliss be in akasa; this it is that bestows bliss. When in truth this (soul) gains fearless support in Him who is invisible, selfless, undefined, non-abode then has he the fearless reached. When indeed this (soul) makes in this one even the smallest break, then for him, there is fear. That verily, is fear to the knower who does not reflect. On that, too, there is this verse.

Note: Sri Sundara Chaitanya Swami says happiness is our nature and it cannot be found in external objects.If really happiness is found outside in then it will become jadam i.e insentient.

He says yoga school is ok till some extent to get concentration of mind and also for body maintenence but cannot be useful to reach our goal.

Sri Sundara Chaitanya Swami says without effort we will get happiness in deep sleep.So happiness is not dependent on outside external objects.

Who attains Brahman?

(Anuvaga 8 of Anandavalli)


From fear of Him does Wind blow, from fear of Him does Sun rise, from fear of Him, Agni and Indra (act) and death the fifth does run. Now, this is the enquiry concerning bliss.

Suppose a youth, a good youth, learned in the sacred love, promptest in action, steadiest in heart, strongest in body - suppose his is all this earth, full of wealth. This is one human bliss.

What is a hundred times the human bliss, that is one bliss of the human fairies, as also of the man versed in the Vedas, not smitten by passion.

What is a hundred times the bliss of the human fairies, that is one bliss of the celestial fairies, as also of the man versed in the Vedas, not smitten by passion.

What is a hundred times the bliss of the celestial fairies, that is one bliss of the Pitris, who dwell in the long-enduring world, as also of the man versed in the Vedas, not smitten by passion.

What is a hundred times the bliss of the Pitris, who dwell in the long-enduring world, that is one bliss of the Devas born in the Ajana, as also of the man versed in the Vedas, not smitten by passion.

What is a hundred times the bliss of the Devas born in the Ajana, that is one bliss of the Devas (known as) Karma-Devas, those who have reached Devas by work, as also of the man versed in the Vedas, not smitten by passion.

What is a hundred times the bliss of the Karma - Devas, that is one bliss of the Devas, as also of the man versed in the Vedas, not smitten by passion. (Note: Here, "Devas" connotes the 33 Devas [8 vasus; 11 rudras; 12 adityas; Indra and Prajapathi]- who have a right to partake the oblations offered in the sacrificial rites)

What is a hundred times the bliss of the Devas, that is one bliss of Indra, as also of the man versed in the Vedas, not smitten by passion. (Note: Indra is the Lord of Devas)

What is a hundred times the bliss of Indra, that is one bliss of Brihaspathi (Indra's teacher), as also of the man versed in the Vedas, not smitten by passion.

What is a hundred times the bliss of Brihaspathi, that is one bliss of Prajapathi (the Lord of creatures, is the viraj, who has the three worlds for his body), as also of the man versed in the Vedas, not smitten by passion.

What is a hundred times the bliss of Prajapathi, that is one bliss of Brahma, as also of the man versed in the Vedas, not smitten by passion.

Note: Sri Sundara chaitanya Swami says In anandamaya kosam there is no karta and only bhokta hence there is absolute happiness.

In deep sleep happiness which we gain has no reason where as happiness we gain in dreams and waking states have some reason for our happiness.

Example: we get happiness if we eat gulab jam etc but in deep sleep there is no reason as it is our natural state.


Sri Sundara Chaitanya Swami says god and creation is not different as he himself thought of becoming many and hence came creation.

So as adi sankara said world is false and brahman is true and world is brahman.


Sri Sundara chaitanya Swami says man is not born due to papam but only due to previous janma punyam only.In one religion it is told that man is born with a sin. He says if that is the case then everywork he does will also become sin as it is sinner who is doing the karma.

He says when ramana maharshi comes even lord indra shoukd even stand and respect him.Such is the power of ramana maharshi.

Anandamaya Kosa described:

Brahma means - Hiranyagarbha, who is manifested as the universal being as well as the individual beings who pervades all the universe of Samsara in whom all bliss unite into one, who possess Dharma which causes that bliss, the knowledge concerning Dharma and its results, as also the utmost freedom from desire.

And this one, who is in the man, and that one who is in the Sun, He is one. He who knows departing from this world, attains this Annamaya self; this Pranamaya self does he attain; this Manomaya self he attains; this Vijnanamaya self he attains; he attains this Anandamaya Self. On that, too, there is this verse.

Note: Sri Sundara Chaitanya Swami says in one religion it says that god created the sun on 5th day and he criticised and said that how can we know 4 days have passed when sun itself is created on 5th day.

He said it is shame on humanity to write those kind of holy texts.


Sri Sundara Chaitanya swami says happiness cannot be retrieved by even mixture of combination of sense object + mind + indriyas combination.

He said there is one school who believes that the above combination gives perfect happiness.

That particular school gives example of killi in which the leaf is in green colour and sunnam is in white colour and vokkapodi is in brown colour.But finally when we mix those we will get red colour.So that school similarly we get perfect happiness in a mixture of combination of sense object + mind + indriyas combination.

However sri sundara chaitanya swami does not agree with above argument and says darkness(sense objects) + darkness(mind) + darkness(indriyas) cannot bring light.



Brahman is beyond speech and thought:

(Anuvaga 9 of Anandavalli)


He who knows the bliss of Brahman when all words recede, as well as mind, without reaching, he is not afraid of any one whatsoever. Him, verily, the thought not burns, why I have not done the right? Why have I done sin? Who so knows thus, these two as the self does he cherish. Both these, verily as the self does he cherish who thus knows. Such is the sacred wisdom.

Peace Chants:

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!

Sources:

1) http://www.vedarahasya.net/siksha.htm
2) http://www.advaita.info/Taittiriya-Upanishad.html

Subramanian.R

  • Hero Member
  • *****
  • Posts: 42870
    • View Profile
Re: Final Part - Taittiriya Upanishad Bhramananda Valli
« Reply #1 on: October 06, 2010, 05:04:12 PM »



Dear prasanth,

Nice description.


 That Brahman exists as the cause of fear and fearlessness,
of the men of ignorance and knowledge. For fearlessness comes
as a result of taking refuge in something that exists.  Whereas fear cannot cease by resorting to something that does not exist.  Therefore Brahman causes fearlessness since there is nothing other than that in this nondual universe.  Hence a Brahmavit also does not have fear since he is Brahman and there is nothing else other than
him.

Jnanam alone can give fearlessness. Jnanam is another name for
Brahman. The Jnanam cleans up the ignorance, which gives room
for fear, because ignorance seeks the support of things which are
ephemeral.  Like wealth, health, wife, son, land and gold.  A Jnani
without any of these, is fearless because he is Jnanam.  He knows
that all the ephemeral things take birth in Brahman, lives in Brahman and dissolves in Brahman.

Bhagavan Ramana says this in Verse 2 of Sri Arunachala Pancharatnam:

As on a screen, a wondrous picture,
On You, fair Hill, is all this world,
Formed, sustained, and then withdrawn,
Ever as 'I' in the Heart you dance,
Hence You are called the Heart.



Arunachala Siva.