Author Topic: Part 1 - Taittiriya Upanishad Siksha Valli  (Read 4991 times)


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Part 1 - Taittiriya Upanishad Siksha Valli
« on: October 03, 2010, 01:24:19 AM »
Readers are requested to listen to Sri Sundara Chaitanya Swami Gari Pravachanam in telugu.

There are totally 12 Volumes and each volume contains 12 videos.

Sri Sundara Chaitanya Swami laughs at one incident where people beat their chests to tell that their house belongs to them and it is their own.

He tells they should ideally beat their home to tell that the house belongs to them rather than beating their chests.

Our desires are not permanent as desires which are there today will not be there tomorrow.

There are only 108 upanishads available today though there were more than 1000 upanishads in the past.

In krishna yagurvedam there are 2 upanishads Kato Upanishad and Taittiriya Upanishad.

Taittiriya Upanishad Siksha Valli gives us siksha for Bhrigu Valli and Brahmananda Valli.

Sri Sundara Chaitanya Swami says results of karma are temporary and completeness is not achieved Whereas moksha is in the form of jnana.

Sri Sundara Chaitanya Swami says Mediation comes under karma kanda only as it is upasana.

Sri Sundara Chaitanya Swami says god is everywhere and god is dharma.

God is not sitting anywhere and is seen in dharma in this world.

Dharma(order) is there in this world like fish can live only in water but not in milk..and as said in bhagavad gita "i am fire of digestion in every living body"...

So dharma is god.

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:

<span style="font-style:italic;">"Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah
Gurus sakshat para Brahma thasmai sri Gurave Namah"[/b]

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".

I. Shanti Mantra:

(Anuvaga 1 of Sikshavalli)

The uttering of the word "Shanti" three times is intended to ward off the troubles that occur on the path to Wisdom. The three kinds of troubles being:

1.Adhyatmika: Bodily causes like fever, pain in the head and so on
2.Adhidaivika: Troubles from Devas etc.,
3.Adhibhauthika: Troubles from Yakshas, Rakshasas etc.,

It is for the cessation of these three troubles that we utter the word "Shanti" thrice. Also in the shanti mantra, we praise specifically each of the Devas like Brahma, Vayu, Varuna, Indra etc, and secure their blessings for uninterrupted chanting.

Note: Sri Sundara Chaitanya Swami says crow and kokila(Cuckoo/nightingale) are of same color and have similar features and it is difficult to identify(different them).

But in vasanta rutuvu(Spring) we can get the difference as kokila starts rhyming beautiful hymns where as crow does not a cute tone.

Similarly fake and genuine swami look alike and put kashaya clothes but when asked to explain few texts like upanishads fake swami will tell some reason or other and escape.

II. Study of Phonetics: ('Siksha')

(Anuvaga 2 of Sikshavalli)

Why should one be careful in reciting mantras? There are mantras to be recited in a high pitched tone, short, long etc., and also there are differences in the intensity of effort, pronunciation of sound in the middle tone and conjunction of several sounds etc., on various mantras. These are variously called in sanskrit as: varnam, swaram, matra(i),bhalam, chandas etc.,

Hence, carelessness will lead to evil. The mantras when wrongly used, conveys not the intended idea and meaning. That speech or prayer will ruin the worshipper.

Note: Sri Sundara Chaitanya Swami says In sanskrit there are totally 50 letters.

if we include 'gna' also then there 51 letters.

There are totally 51 shakti pithas in india as there are 51 letters.

Shakthi means divine mother and so sanskrit belongs to divine mother.

Divine Mother will always be in the left side of Lord Shiva.

Only in telugu language we write from left to right i.e anticlock wise representing shakti mother who stays on left side.

Appaya Dikshutulu famous tamil poet has praised a lot on telugu and its language.He said it would have been good if he were born in andhra pradesh.

That is why it is said "Desha basha landu telugu lessa".

Sri Sundara Chaitanya swami says both cat and tiger carry their new born babies with their teeth only.

But their kids will not get injured even though their mother carry in this manner.

Animals can speak at max 1 or words like 'Amba' , 'Meeee' but only god has given gift to humans to speak/sing.

III. Brahma Varchasa:

(Anuvaga 3 of Sikshavalli)

The vedic study is to direct the mind towards certain contemplations which is calculated to secure fruits of this and the future world.

Brahma Varchasa is the luster that accrues from a study of the Veda. This mantra is intended to accrue fame and luster to the student (sishya) as well as to the master (guru). The sacred teaching about conjunction is declared in five objects namely: - in the worlds, in the lights, in knowledge, in progeny and in the self. (progeny: Sons, grandsons etc.,)

As to the worlds: Earth is the first form, next Heaven, the Interspace - the junction and Air the medium. (3.1)

As to the lights: Fire is the first form, Sun the second, Water - the junction and lightning the medium.(3.2)

As to knowledge: Guru is the first, Sishya the second, Knowledge - the junction and instruction the medium.(3.2,3)

As to progeny: Mother is the first, Father the second, Progeny - the junction and procreation the medium.(3.3)

As to Self: Lower jaw is the first form, Upper jaw the second, speech - the junction and tongue the medium.(3.4)

Note: Sri Sundara Chaitanya swami says previously in old vedic days where there is no lord krishna,lord shiva and other main popular gods hence they used to do mediation on one of the five elements as described above.

junction means sandhi in telugu.

medium means sandhanam in telugu.

So earth,fire,guru,mother,lower jaw are the first form in various categories.

Lower jaw is important and is in first form as while we are talking only lower jaw is the base for the upper jaw as without lower jaw upper jaw cannot help in speaking.

Prayers for Health and Wealth:

(Anuvaga 4 of Sikshavalli)

One who wishes to acquire retentive power recites this mantra. This obtains Medha and Sri. (Intelligence and Fortune). "Be sweetest my tongue. With ears much may I hear - as becoming be competent for Athma Jnana" - These mantras are repeated by one who wishes to improve the retentive power of memory. (4.1)

The mantras with which the seeker of fortune should offer oblations:- "Bring in to me an ever increasing amount of clothes and kinds of food and drink, doing this long, do you then bring to me fortune woolly along with cattle? May devotees of Brahman come to me from every side. Variously come to me. Well-equipped devotees may come to me. Self-controlled devotees may come to me. Peaceful devotees may come to me." - swaha. (4.2)

Prayer for fame: - "I may become famous among people. I may become superior to the wealthiest." (4.3)

Prayer for union with the Divine: - "O God! Enter me in to you (your sheath of Brahman). Having entered in to you, may I not be other than yourself. O Lord, do you also enter in to me. Let us be one alone in the Self. In you alone (as in a river of a thousand branches), I wash all acts of sins." (4.3)

Prayer for many disciples: - "As water runs to the lowest level, as months in to the year, so unto me devotees of Brahman may come (swaha). You shine forth to me. Do you come unto me. Do you make me one with Yourself as the metallic head of an arrow becomes one with the body it pierces into." (4.3)

Note:  Sri Sundara Chaitanya Swami says Whatever we leave is not ours.

Contemplation of the Vyahritis:

(Anuvaga 5 of Sikshavalli)

Brahman is otherwise termed as Hiranya garbha.

Contemplation as the worlds: Three other subordinate devatas are also contemplated in this verse viz., - Bhuh, Bhuvah and Suvah. The fourth one is Mahah. This is discovered by a Rishi son of "Maahachamasya" and thus the contemplation of the Rishi forms an integral part of the upasana. It is described that Mahah (the Sun) is Brahman. It is the Atman as well and the other gods are its limbs. (It is contemplated that Bhuh is this world; Bhuvah - the mid region; Suvah -the other world; Mahah - the Sun) (5.1)

Contemplation as the Gods: By the Sun indeed all worlds excel. The contemplation in this verse being that:- Bhuh is verily the Agni (fire); Bhuvah - Vayu (air); Suvah - Aditya (the sun); Mahah - Chandramas (the moon) and it is by chandramas that all luminaries excel. (5.2)

Contemplation as the Vedas: Bhuh verily as the rig veda; Bhuvah - the sama veda; Suvah - the yajur veda; Mahah - the Brahman. By Brahman indeed all the vedas excel.Brahman, in this context, is the syllable 'OM'. (5.3)

Contemplation as life breaths: Bhuh as the upward life breath; Bhuvah - the downward life breath; Suvah - the pervading life; Mahah - the food. By food indeed all lives excel. (5.3)

Thus, the Vyahritis become four-fold, each four-fold being in four forms. He who contemplates them knows Brahman. To him all Devas offer tribute.

.... TO Be Continued
« Last Edit: October 03, 2010, 01:29:47 AM by prasanth_ramana_maharshi »
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Re: Part 1 - Taittiriya Upanishad Siksha Valli
« Reply #1 on: October 03, 2010, 10:51:25 AM »

Dear prasanth,

Nice introduction to Taittiriya Upanishad, Siksha Valli.  I have read
only occasionally some pages of this Upanishad.  A beautiful English
translation is available from Sri Gambhirananda and published by
Sri Ramakrishna Math.

The scriptures assuming the hypothetical existence of accessories,
enjoin rites and duties for the wearing away of the accumulated sins of those who aspire for liberation, and also as a means for the achievement of fruits by those who hanker after results. The rise of knowledge cannot be imagined with regard to one who has the hindrance of accumulated sins. On the wearing away of those sins,
knowledge will emerge.  From that will follow the cessation of ignorance, and from that the absolute cessation of the world. Moreover only a man who perceives something as non-Self has craving for that non-Self. And a man, impelled by desire, engages
himself in work. A man who sees the unity of the Self, there can arise no desire, since objects of desire do not exist for him. This follows that Knowledge and Karma are contradictory.  And because of this opposition Knowledge does not depend on Karma so far as emancipation is concerned.  But in the matter of attainment of one's Self, the obligatory karma becomes the cause for the dawn of knowledge, by way of removing the hindrance of accumulated sins.

But knowledge can emerge also from the grace of God, regardless of elimination of the obstruction like sins etc.,

Arunachala Siva.