SRI ANNAPURNA-STOTRAM

Sri Sundara Chaitanya Swami gari pravachanam in telugu 6 Volumes where each volume contains approx 9 videos each.

http://www.youtube.com/results?search_query=AnnapoornaStotram+Volume6&aq=f

Note: Sri Sundara Chaitanya Swami says he pity for people who says my aim is to act in movies always or my aim is to dance always or my aim is to sing.

Reason he pity because they cannot get happiness when they are not doing those habits.

nityánandakarè varábhayakarè saundaryarathákarè
nirdhütákhila doúpávanákari pratyaqkúamáheùvarè
práleyácalavamùapávanakarè káùèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(1)

Oh! Mother Annapurna! renderer of the support of compassion, the bestower of eternal happiness, the donor of gifts and protection, the ocean of beauty, the destroyer of all sins and purifier, the great goddess, the purifier of the family of Himavan, and the great deity of Kasi, (thou) grant us alms.

nánáratnavicitrabhüúaïkarè hemámbaráãambari
muktáháravilambamánavilasadvakúojakumbhántarè
káùmèrágaruvásitá rucikari káùèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(2)

Oh! Mother Annapurna! renderer of the support of compassion, one who is adorned with ornaments made up of different kinds of gems, wearer of golden-laced dress, the space, in between whose breasts shines with the pendant garland of pearls, the beautiful - bodied, rendered and the presiding deity of Kasi, (thou) grant us alms.

yogánandakarèvalambanakarè mátánnapürïùvari(7)

Oh! Mother Annapurna! the renderer of the support of compassion, the form of the earth, the governess of all men, the cause of victory, the mother, the ocean of compassion, the possessor of beautiful and dark braid of hari resembling the flower of the indigo plant, the giver of food daily, the direct bestower of emancipation and eternal welfare, and the presiding deity of Kasi, (thou) grant us alms.

devè sarvavicitraratnaracitá dákúáyaïè sundarè
vámá svádupayodhará priyakari# saubhágyamáheùvarè
bhaktábhèùûakarè sadá ùubhakarè káùèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(8)

Oh! Mother Annapurna! the renderer of the support of compassion, Oh! Goddess! adorned with different kinds of gems, the daughter of Daksha, theanakarè mátánnapürïùvari(4)

Oh! Mother Annapurna! the renderer of the support of compassion, the resident of the caves of the Kailasa mountains, golden-complexioned, Oh! Uma! the consort of Sankara, endowed always with maidenhood, the cause of our comprehension of the purport of the Vedas, whose basic syllable is the syllable `Om', the opener of the doors of emancipation and the presiding deity of Kasi, (thou) grant us alms.

døyádøùyavibhütèvá hanakarè brahmáïãabháïã odarè
lèlánáûakasütrakhelanakarè vijòánádèpáñkurè
ùrèviùveùamanaç prasádanakarè káùèpurádhèùvari
bhikùám dehi krpávalambanakarè mátánnapürïùvari(5)

Oh! Mother Annapurna! the renderer of the support of compassion, the conveyor of the visible and invisible prosperity, the container of the primordial egg, the directress of the sportive drama (of the world), the flame of the lamp of true knowledge, the source of the mental happiness of Sri Visvanatha, and the presiding deity of Kasi, (thou) grant us alms.


ádikúántasamastavarïankari ùambhostribhávákari
káùmirá tripureùvri trinayani viùveùvari ùarvaè
svargadvárakaváûanakarè káùèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(6)

Oh! Mother Annapurna! the renderer of the support of compassion, the maker of the letters 'a' (‚) to 'ksha' (®¸), he cause of the three acts of Sambhu, namely, the creation, protection and destruction, the wearer of saffron, the consort of the destroyer of the three cities, the consort of the three-eyed lord, the governess of universe, the form of the goddess of night, the opener of the gates of heavens, and the presiding deity of Kasi, (thou) grant us alms.

urvi sarvajaneùvarè jayakarè mátá køpáságarè
veïinilasamána kuntaladharè nètyánnadáneùvarè
sákúánmokúakarè sadá ùubhakarè káúèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(7)

Oh! Mother Annapurna! the renderer of the support of compassion, the form of the earth, the governess of all men, the cause of victory, the mother, the ocean of compassion, the possessor of beautiful and dark braid of hari resembling the flower of the indigo plant, the giver of food daily, the direct bestower of emancipation and eternal welfare, and the presiding deity of Kasi, (thou) grant us alms.

devè sarvavicitraratnaracitá dákúáyaïè sundarè
vámá svádupayodhará priyakari# saubhágyamáheùvarè
bhaktábhèùûakarè sadá ùubhakarè káùèpurádhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(8)

Oh! Mother Annapurna! the renderer of the support of compassion, Oh! Goddess! adorned with different kinds of gems, the daughter of Daksha, the most beautiful, bearer of benign breasts, doer of good to all, endowed with good fortune, fulfiller of the desires of the devotees, doer of auspicious acts, and the presiding deity of Kasi, (thou) grant us alms.

candarárkánalakoûikoûisadøùi candrámùubimbádharè
candrákágnidamánakuïãaladharè candrárkavarïeùvarè
málápustakapáùasáñkuùadhari káù�ne who makes us free from diseases, and the presiding deity of Kasi, (thou) grant us alms.

annapürïe sadápürïe
ùañkarapráïavallabhe
jòánavarágyasiddyartham
bhikúám dehi ca párvati(11)

Oh! Parvati! Annapurna! always full, the dear consort of Sankara, grant us alms for the sake of securing knowledge and detachment.

mátáf ca párvatè devè pitá devo maheùvaraç
bándhavaáç sivabhaktáùca swadeùo bhuvanatrayam

Goddess Parvati is my Mother, Lord Maùivakarè viùeùvari ùridhari
dakúakrandakari nirámaykari káùipuradhèùvarè
bhikùám dehi krpávalambanakarè mátánnapürïùvari(10)

Oh! Mother Annapurna! the renderer of the support of compassion, the protector of the dominion remover of great fear, the mother, the ocean of compassion, the cause of the happiness of all, the eternal doer of good, the consort of Visvesvara, the form of Lakshmi, the destroyer of the sacrifice of Daksha, one who makes us free from diseases, and the presiding deity of Kasi, (thou) grant us alms.

annapürïe sadápürïe
ùañkarapráïavallabhe
jòánavarágyasiddyartham
bhikúám dehi ca párvati(11)

Oh! Parvati! Annapurna! always full, the dear consort of Sankara, grant us alms for the sake of securing knowledge and detachment.

mátáf ca párvatè devè pitá devo maheùvaraç
bándhavaáç sivabhaktáùca swadeùo bhuvanatrayam

Goddess Parvati is my Mother, Lord Mahesvara is my Father, the devotees of Lord Siva are my relatives; and the three worlds are my own country.

Source: http://www.kamakoti.org/shlokas/kshlok13.htm

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Important Couplets From Katha Upanishad

Readers are requested to listen to Sri Sundara Chaitanya Swami gari pravachanamulu in telugu.

There are totally 26 Volumes and each volume contains 6 Videos.

http://www.youtube.com/results?search_query=KathaUpanishad+Volume26&aq=f

Note: Sri Sundara Chaitanya Swami supports Swami Vivekananda statement that "Say it is our nature and never say it is our duty what ever we do".

Ignorance is Mithya which means it is like a mirage where though it is not there it seems to be there in us.

Prasanth Comment: It means All great service oriented people who do charities etc do those things because it is their nature but unfortunately they pretend that saying it is their duty.

Sri Sundara Chaitanya Swami says Repitiion of god name we get anthakarana suddi means mind may get purified but we donot know ourselves.

Sri Sundara Chaitanya Swami says in whatever branch like medicine,science etc there is no one having 100% knowledge. Also a person who is a doctor may not have any knowledge in I.T etc.

So there is no one in this universe who is having knowledge in everything.

Translated by Vidyavachaspati V. Panoli

1-I-27. Man cannot be satisfied with wealth. If we need wealth, we shall get it if we only see thee. We shall live until such time as thou wilt rule. But the boon to be asked for (by me) is that alone.

1-II-2. The preferable and the pleasurable approach man. The intelligent one examines both and separates them. Yea, the intelligent one prefers the preferable to the pleasurable, (whereas) the ignorant one selects the pleasurable for the sake of yoga (attainment of that which is not already possessed) and kshema (the preservation of that which is already in possession).

1-II-5. Living in the midst of ignorance and deeming themselves intelligent and enlightened, the ignorant go round and round staggering in crooked paths, like the blind led by the blind.

1-II-16. This syllable (Om) indeed is the (lower) Brahman; this syllable indeed is the higher Brahman; whosoever knows this syllable, indeed, attains whatsoever he desires.

1-II-18. The intelligent Self is not born, nor does It die. It did not come from anywhere, nor did anything come from It. It is unborn, eternal, everlasting and ancient, and is not slain even when the body is slain.

1-II-22. The intelligent one having known the Self to be bodiless in (all) bodies, to be firmly seated in things that are perishable, and to be great and all-pervading, does not grieve.

Note: Sri Sundara chaitanya Swami says buddha is a great mahatma but did not attain gnana.Nachiketudu attained poornam where as buddha attained sunyam unfortunately.

Reason for buddha's failure is he did not have proper Guru.

Charuvaka,jain and buddha are hence can be categorized in Nasitakvam i.e atheism.

Buddha may have attained peacefullness but peacefullness is not equal to gnana.

If sitting under tree will attain gnana then first tree should attain gnanam.

Also as few suggested jumping into fire(agni) also does not bring jnana.

Note : Sri Sundara Chaitanya Swami says world is mithya and body is temporary.

Note all are favour to us always. Example: We may not like to eat Gulab Jamun when our close relative is undergoing some operation as our mind is disturbed.

Note: Sri Sundara Chaitanya Swami says buddha's teachings are equal to tank-bund philosphy as they say everything is sunyam.

Atma is never born or died. Only jnana is born for few blessed people.


1-II-23. The Self cannot be attained by the study of the Vedas, not by intelligence nor by much hearing. Only by him who seeks to know the Self can It be attained. To him the Self reveals Its own nature.

1-II-24. None who has not refrained from bad conduct, whose senses are not under restraint, whose mind is not collected or who does not preserve a tranquil mind, can attain this Self through knowledge.

1-III-3. Know the Self to be the master of the chariot, and the body to be the chariot. Know the intellect to be the charioteer, and the mind to be the reins.

1-III-4. The senses they speak of as the horses; the objects within their view, the way. When the Self is yoked with the mind and the senses, the wise call It the enjoyer.

Note: Sri Sundara Chaitanya Swamy says there is no need to kill desires and more over no one can achieve it as well. So desires turned towards god and for the purpose of god are fine.

1-III-9. But the man who has a discriminating intellect as his driver, and a controlled-mind as the reins, reaches the end of the path – that supreme state of Vishnu.

Note: "In Volume 10 Part 2" Sri Sundara Chaitanya Swami says few devotees of Ramana Maharshi are misinterpreting ramana maharshi teachings as ideally there is no need to ask ourselves "Who Am i" always as only if we forget who we are then we ask the question which is ideally not required.

Also he denied the statement if some people who says "Atma is Guru".

Note: Sri Sundara Chaitanya Swami says even in dead bodies also there is atma.In that sense there is no place/time where there is no atma.

He again says There is no need to kill the mind.


1-III-10. The sensory objects are subtler than the senses, and subtler than the sensory objects is mind. But intellect is subtler than mind and subtler than intellect is Mahat (the Hiranyagarbha).

1-III-11. The unmanifested (avyakta) is subtler than Mahat (Hiranyagarbha) and subtler than the unmanifested is Purusha. There is nothing subtler than Purusha. That is the end, that is the supreme goal.

Note: Sri Sundara Chaitanya Swami says for peacefullness there is nothing to be done as our nature is peace.

Only when thoughts arise and we attach to those thoughts then trouble arises.


1-III-16. Narrating and hearing this eternal story of Nachiketas told by Death, the intelligent man attains glory in the world of Brahman.

Note: Sri Sundara Chaitanya Swami says even though we are intelligent,hear pravachanams,do charities,nama japa etc still we may not attain jnana till we have that right desire to attain moksha.

So the reason or cause is important why we are doing all the above activities.

2-I-4. Knowing that great and all-pervading Self by which one sees (the objects) both in the sleep and the waking states, the intelligent man grieves no more.

2-I-12. The Purusha, of the size of a thumb, dwells in the body. (Realizing Him as) the Lord of the past and the future, one does not (henceforward) want to protect oneself. This verily is that (thou seekest).

Note: Sri Sundara Chaitanya Swami says even though likes and deslikes varies between person and person but we need to make sure that every jiva likes him/herself always.

Even people who do suicide also likes them as they believe that current state of living is not good and hence they do suicide believing in better way of life.

2-III-7. The mind is subtler than the senses; subtler than the mind is the intellect; Mahat (Hiranyagarbha) is subtler than the intellect; subtler than Mahat is Avyakta (Unmanifested).

2-III-8. But subtler than Avyakta is Purusha, all-pervading and without a linga (distinguishing mark) indeed, knowing whom a mortal becomes freed and attains immortality.

Note: Sri Sundara Chaitanya Swami says it is wrong to see atma in external form in the form of jyothi,deepam etc.

He also said that it is veda mata is important and permanent and there can be 100 ramana maharshi,adi sankara born every time but veda mata is permanent.

Note: Sri Sundara Chaitanya Swami says Acharya Rajeneesh only gives his personal experiences but not according to scriptures.

Source: http://www.celextel.org/108upanishads/katha.html

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Taittiriya Upanishad Bhrigu Valli

Readers are requested to listen to Sri Sundara Chaitanya Swami Gari Pravachanam in telugu.

http://www.youtube.com/results?search_query=TattriyaUpanishad+BhruguValli+Volume9&aq=f

There are totally 9 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"

Note : Sri Sundara Chaitanya Swami says only with peace of mind we get happiness.

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".

Shanti Mantra:

(First verse of Bhriguvalli)

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 Bhriguvalli:

Bhriguvalli is similar to Anandavalli in many aspects. This is very true as regards the analysis of the constitution of a man into his inner parts and the conclusion as to what is Brahman and the end of ends.

The entire Lesson is structured in the manner of a Q&A session. Bhrigu, the son of Varuna (Lord of Water), raises the inquisitive questions on Brahman and attainment thereof. The Lesson clearly brings out the questions of Bhrigu that came up in his mind during the course of his search for knowledge and the answers he got from his father and the conclusions he made in the process. Towards the end, the lesson pronounces what was his final conclusion and how it was derived. The lesson gets its title from Bhrigu, the inquisitive student who can be viewed as a role model for any seeker of knowledge and truth.


The bearing of Legends in the Upanishads:

(Anuvaga 1 of Bhriguvalli)

Bhrigu, the son of Varuna, approached his father Varuna, saying, "Sir, please teach me Brahman". To him, Varuna said thus: "Food (annam), Life (pranan), Sight (sakshu), Hearing (srodhram), Mind (manas), Speech (vaak)". To him, he said: "whence indeed these beings are born; whereby, when born, they live; wherein when departing they enter; That seek you to know; That is Brahman." He resorted to devotion. He, having practiced devotion.

Note: Sri Sundara Chaitanya Swami says Brugu Valli is to know the process of sadhana for brahma vidhya.Brahma vidhya sadhanam is tapassu.

Tapassu means thinking(Vicharam).

Concluding Food (Annam) as Brahman:

(Anuvaga 2 of Bhriguvalli)

That food was Brahman he concluded. From food indeed these beings are verily born; by food, when born, do they live; into food do they, when departing, enter. That having known again verily did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman (Tapo Brahmaethi) ". He resorted to devotion. He, having practiced devotion.

Concluding Life (Prana) as Brahman:

(Anuvaga 3 of Bhriguvalli)

That life (pranan) was Brahman, he concluded. From life, indeed, these beings are verily born; by life, when born, do they live; into life do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Prana is the Kriya Sakthi aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Concluding Thought (manas) as Brahman:

(Anuvaga 4 of Bhriguvalli)

That thought (manas) was Brahman, he concluded. From manas, indeed, these beings are verily born; by manas, when born, do they live; into manas do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Manas is the Ichchha Sakthi (Sankalpa) aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Concluding Intelligence (Vijnana) as Brahman:

(Anuvaga 5 of Bhriguvalli)

That intelligence (Vijnana) was Brahman, he concluded. From intelligence, indeed, these beings are verily born; by intelligence, when born, do they live; into intelligence do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Intelligence is the Jnana Sakthi aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Note: Sri Sundara chaitanya Swami says Because of Our mind we have this body.Our desires are the root cause of our body and current situation.

Papa punyam are related to karta only who is vignanamaya kosa.

Concluding Bliss (Aanandam) as Brahman & Status of a knower of Brahman:

(Anuvaga 6 of Bhriguvalli)

That bliss was Brahman, he concluded. From bliss, indeed, these beings are verily born; by bliss, when born, do they live; into bliss do they, when departing, enter. This wisdom of Bhrigu and Varuna is established in the Supreme Heaven. Who thus knows is firmly established. Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame (Mahaan Kirthya).

Note: Sri Sundara Chaitanya Swami says world and creator are not different.

Never Condemn food (annam): (Annam na nindhyaadh)

(Anuvaga 7 of Bhriguvalli)

He shall not condemn food; that shall be his vow. Life (Prana) verily is food, the body (Sariram) the eater of food. In life the body is set ; life is set in the body. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

Never abandon food (annam): (Annam na parisaksheetha)

(Anuvaga 8 of Bhriguvalli)

He shall not condemn food; that his vow. Water (Aapa) verily is food, fire (Jyoti) the food-eater. In water is fire set; water is set in fire. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

Make food (annam) plentiful: (Annam bahu kurveetha)

(Anuvaga 9 of Bhriguvalli)

He shall make food plentiful; that his vow. Earth (Prithvi) verily is food, ether (Aakasa) the food-eater. In earth is ether set; earth is set in ether. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

Note: Sri Sundara Chaitanya swami says Though hands are common for everyone for one person he can play veena with his hands but though other person also has same hands he can be a good computer programmer and not veena player.

There is order in this world.When we are sad we get drops of water from eyes.When we get too much of happiness we may get also ananda bhaspalu means happy tears in eyes.

This is common for everyone.Why is that we get tears when we feel sad we have no clue and it is mystery of god's creation.

The Conclusion:

(Anuvaga 10 of Bhriguvalli)

None as to lodging, he shall turn away; that his vow. Therefore, by whatever means, he should earn much food. Food is prepared for him - they say. This food, verily being prepared at the middle, at the middle is food ready for him. This food, verily being prepared at the lowest, at the lowest is food ready for him (- who thus knows).

As safety in speech, as gain and safety in Prana and Apana, as action in the hands, as motion in the feet, as discharge in the anus: such are contemplations in man. Next as to those referring to Devas: as satisfaction in the rain, as strength in the lightning, as fame in cattle, as light in the stars, as procreation in the immortal and foy in the generative organ, as all in the aakasa.

Let him contemplate that as support, he becomes well supported; Let him contemplate that as great, he becomes great; Let him contemplate that as thought, he becomes thoughtful; Let him contemplate that as homage, to him desires pay homage; Let him contemplate that as the Supreme, possessed of Supremacy he becomes; Let him contemplate that as Brahman's destructive agent, around him die his hateful rivals and those rivals whom he does not like.

And this one, who is in the Moon, and that one, who is in the Sun, He is one. He who thus knows, departing from this world and attaining this Annamaya Self, then attaining this Pranamaya Self, then attaining this Manomaya Self, then attaining this Vijnanamaya Self, then attaining this Anandamaya Self, traversing these worlds, having the food he likes, taking the form he likes, this song singing he sits. "I am food (ahamannam), I the food, I the food! I am the food eater (aham annaadho), I the food eater, I the food eater! I am the Combining agent, I the Combining agent, I the Combining agent! I am the first born of the existence! Prior to the Gods, the Center of the immortal; who giveth me he surely doth thus save. I the food, eat Him who eats food. I, the whole being, destroy. Light, like the Sun. who thus knows, such is the Upanishad.

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!

OM SHANTI: SHANTI: SHANTHI:

Sources:

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

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Taittiriya Upanishad Bhramananda Valli

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.

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

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Can the mind do Self-inquiry? By Sri Surya Narayana Raju

Above Photo of Dr Raju was taken At the entrance of JK center

The mind cannot do Self-inquiry, because whatsoever the mind can do will strengthen the mind. Any doing on the part of the mind makes the mind more strong. So Self-inquiry by the mind is impossible.

Mind doing something means mind continuing itself -- so that is not in the nature of things. But Self-inquiry happens through watching the mind, not by doing anything.

The watcher is separate from the mind, it is deeper than the mind, higher than the mind. The watcher is always hidden behind the mind. A thought passes, a feeling arises -- who is watching this thought? Not the mind itself -- because mind is nothing but the process of thought and feeling. The mind is just the traffic of thinking. Who is watching it? When you say, "Fear has arisen in me," who are 'you'? In whom has the thought of fear arisen? Who is the container? The thought of fear is the content -- who is the container?

Consciousness is like empty paper. Mind is like written, printed paper.

Whatsoever exists as an object inside you, whatsoever you can see and observe, is the mind. The perceiver is not the mind, the observed is the mind.

So if you can go on simply observing,watching,witnessing without condemning, without in any way creating a conflict with the mind, without indulging it, without following it, without going against it, if you can simply be there indifferent to it, in that indifference Self-inquiry happens. when the watcher arises, the witness is there, mind simply disappears.

Mind exists with your cooperation OR your conflict. Both are ways of cooperating -- conflict too! When you fight with the mind, you are giving energy to it. In your really fight you have accepted the mind, in your very fighting you have accepted the power of the mind over your being. So whether you cooperate or you conflict, in both the cases the mind becomes stronger and stronger.

Just watch. Just be a witness. And, by and by, you will see gaps arising. A thought passes, and another thought does not come immediately -- there is an interval. In that interval is peace. In that interval is love. In that interval is all that you have always been seeking -- and finding never. In that gap, you are no more an ego. In that gap you are not defined, confined, imprisoned. In that gap you are vast, immense, huge! In that gap you are one with existence -- the barrier exists not. Your boundaries are no more there. You melt into existence and the existence melts in you. You start overlapping.

If you go on watching and you don't get attached to these gaps either... because that is natural now, to get attached to these gaps. If you start hankering for these gaps... because they are tremendously beautiful, they are immensely blissful. It is natural to get attached to them, and desire arises to have more and more of these gaps -- then you will miss, that your watcher has disappeared. Then those gaps will again disappear, and again the traffic of the mind will be there.

So the first thing is to become an indifferent watcher. And the second thing is to remember that when beautiful gaps arise, don't get attached to them, don't start asking for them, don't start waiting that they should happen more often. If you can remember these two things -- when beautiful gaps come, watch them too, and keep your indifference alive -- then one day the traffic simply disappears with the road, they both disappear. And there is tremendous emptiness.

That's what Buddha calls 'Nirvana' -- the mind has ceased. This is what I call suicide -- but mind has not committed it. Mind cannot do it. You can help it to happen. You can hinder it, you can help it to happen -- it depends on you, not on your mind. All that mind can do will always strengthen the mind.

So Self-inquiry is not really mind-effort. Real meditation is not effort at all. Real Self-inquiry(Nija Vicharana) is just allowing the mind to have its own way, and not interfering in any way whatsoever -- just remaining watchful, witnessing. It silences, by and by, it becomes still. One day it is gone. You are left alone.

That aloneness is what your reality is. And reality is beginningless and endless. The mind has a beginning and an end, hence the mind and reality cannot meet. The mind cannot comprehend the eternal.

Reality is simply the loss of ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and reality will shine forth by itself.

And in that aloneness nothing is excluded, remember it. In that aloneness everything is included -- that aloneness is God. That purity, that innocence, uncorrupted by any thought, is what Self is.

About the Author

Sri Suryanarayana Raju is interested in Self-Enquiry in the light of Sri Ramana Maharshi,Osho,JK.He wrote two books on "Self-Enquiry" and "Commented on Upadesa Saram and Akshara Mana Malai". available for download at http://www.esnips.com/ web/ramana-maharshi

http://www.facebook.com/Arunachalasiva

Source: http://www.facebook.com/note.php?note_id=413991431864

Prasanth Jalasutram Note: Sri Sundara Chaitanya Swami says Mano Nasam means only destruction of ignorance in the mind but not destruction of mind.

Sri Tyagaraja swami says in one of his songs,

kalpana lenni kalavaadee maa raamudu
sankalpam leni vaade maa raamudu.

Which means So there is nothing wrong in having thoughts but it is important not to have sankalpas.

If we want to know nature of pot there is no need to break the pot.

Sri Sundara Chaitanya Swami says there is no need to stop waves to understand about ocean.

Waves are not independent of ocean but are only part of ocean.

As there is no need to stop the waves similarly there is no need to kill the mind to know our nature i.e sat-chit-ananda.

Problem is though we are satyam(truth) i.e ocean in the above example we think we are mithya(waves) and start thinking of all the problems of waves as we compare ourselves with waves and then we start trying to solve our problems related to waves.

Here waves relate to mind and our nature is ocean on which everything(mind,indriyas..) is dependent.

If really problems solve by killing our mind then it can be solved by taking some injection like anaesthesia. :-)

So solution is to know that we are not the mind and it is mithya i.e dependent on our real nature i.e sat-chit-ananda.

Dr Raju Garu wants to add few more points

Manonasa according to Adi Sankara in Viveka Chudamani is destruction of sankapa(volition) and vikalpa(doubt) trait of the mind.Even after manonasa all physiological functions of the mind are done as usual.Impersonal thinking(not having any preference)is not pathological(diseased).

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Taittiriya Upanishad Siksha Valli

Readers are requested to listen to Sri Sundara Chaitanya Swami Gari Pravachanam in telugu.

http://www.youtube.com/results?search_query=TattriyaUpanishad+SikshaValli+Volume12&aq=f

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:

"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".


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.

Contemplation of Brahman:

(Anuvaga 6 of Sikshavalli)

In the bright space within the heart He is, that Soul who is formed of thought, undying full of light. In the mid region of the throat's two pillars, that which hangs down like a nipple, that is the birth place of Indra, where the hair ends splits up dividing the two regions of the skull. (6.1)

In Agni as Bhuh he rests, in Vayu as Bhuvah, in Aditya as Suvah, in Brahman as Mahah. He attains self lordship. He attains to the lord of manas, the lord of speech (vak), the lord of sight (chakshu), the lord of hearing (srodra), the lord of intelligence (vgnyana). Then he becomes as the Brahman whose body is the bright space, whose nature is love, whose delight is life, whose manas is bliss, who is replete with peace, who is immortal. (6.2)

In other words, the contemplator becomes a svaraj, i.e., an independent lord due to contemplation of the Divine Being. To him all gods will offer tribute in subordination to him.

Contemplation of Brahman in the invisible:

Note: Sri Sundara Chaitanya Swami says Mind impact will be there in the body and vice versa is also true.

Suppose if we loose 10 lakhs though our mind gets affected but immediately our body gets impacted like we may sit down crying for some time etc.

Man breathes 21,600 in a day.

He says in people who are pandit in Sora Sastram can even predict the life-span of human depending on breathing. (kumbaka,rechaka)

He praised Swami Rama Tirtha a lot and eloborated his life span and sais his jivita charitra was his inspiration in his childhood.

http://en.wikipedia.org/wiki/Swami_Rama_Tirtha


(Anuvaga 7 of Sikshavalli)

Contemplation of Hiranyagarbha: Earth is the mid region, heaven the main quarters and the intermediate quarters are Agni, Vayu, Aditya and Chandramas and the Nakshatras. Waters, plants, trees, the bright space (Aakasa) and the Athman (Soul) thus far among the external beings.

Contemplation as to the Self: Prana, vyana, apana, udana, samana ; the eye, the ears, the manas, speech, touch, skin, flesh, muscle, bone, marrow;

Prana - in the heart; Apana - in the anus; Samana - in the navel; Udana - in the region of throat; Vyana - traverses the whole body.

Pankta verily, is this all: by Pankta indeed does one the pankta strengthen. (Yajna is a pankta)


Contemplation of Pranava:

(Anuvaga 8 of Sikshavalli)

OM is Brahman. OM is this all. OM is verily compliance and on uttering "O recite", they begin to recite. With OM they begin samans. OM SOM - with this they tell the prayers. OM - Thus does the adhvaryu convey acceptance. OM - thus assents the Brahma (priest). OM - thus one permits the offering of an oblation to fire. OM - thus says the Brahmana who is about to recite - "May I obtain Brahman" - thus wishing Brahman verily does he obtain. (Adhvaryu - the priest who performs the acts enjoined in the Yajurveda)

A Brahmana utters OM and OM alone and by that syllable OM, he attains Brahman.

All undertakings which start with the syllable OM become fruitful, therefore one should contemplate the syllable OM as Brahman.

Note: Sri Sundara Chaitanya Swami says If we live without thoughts then our mind/buddhi can become hard useless(moddu/banda baripovatam).

Only If we think we will get buddhi(buddi kalugutundi).

By doing karma then our suddhi will get clean and will become available for getting jnana.

Upasaka's Duties:

(Anuvaga 9 of Sikshavalli)

This Anuvaga describes the duties of a Upasaka towards the following as well as the need for study and teaching:

the right, truth, penance, restraint, peace, the fire, offerings to fires, guests, the human, the off spring, begetting, propogation of the race as well as studying and teaching.

The right: - the learning of one's own veda and pravachana - which means either adhyapana - the teaching of it (or) Brahma Yajna - a daily solemn recitation of it;

truth: - truth speaking;

penance: - tapas or bodily mortification;

restraint: - Dama-calmness of the organs of external sensation; Tranquility (Sama) - calmness of manas, the internal organ;

While practising these, fires should be consecrated and oblations offered to them;

guests should be honoured;

the human - that is - social duties (such as marriages) should be discharged as occasions arise;

off spring should be begotten by having intercourse with wife in season at periods favorable for conception;

the race should be propagated through children's children, by getting the sons married.

Definition of Penance: He who thus knowing studies the vedas even when it rains and lightens, when it roars and thunders, when the wind is blowing even on the new moon day, he only practices penance; study, indeed is penance. Standing or walking sitting or lying down, he shall not fail to recite the Veda; then he is a man of penance, he is pure, who thus knowing recites the Veda.

Note: Sri Sundara Chaitanya Swami says according to bg gita man cannot be silent even for a minute without doing karma.

In East Godavari Districts they call salt as 'Ruchi'.

We should always speak truth.

Sri Sundara Chaitanya Swami says "Srama yeva Jayante" is wrong and "Satyameva Jayante" is correct.

All sep11 attacks(as the persons involved would have done much srama) and all wrong deeds will also come under "Srama yeva Jayante" so that is the reason it is wrong.

Sri Sundara Chaitanya Swami says in olden days when anyone died relatives will come to know say after 5-6 months as there was no communication available like telephones,cell phones etc and only letters(telegrams).

In our childhood child are kept in craddle as we want to keep safe our kid as any animal can harm them like snakes etc as child has no buddhi to discriminate between good and bad.

Sri Sundara chaitanya swami daily sleeps at night 12.00 AM and wakes up again at 4.00 AM.

A mantra to be repeated:

(Anuvaga 10 of Sikshavalli)

The mover of the tree I am. My fame is like the mountain's peak. The high one making (one) pure. I am the very immortal one as He is in the Sun. I am the lustrous wealth. I am of high Wisdom, immortal, undecaying. - Thus runs Sage Trisanku's teaching of Wisdom.

The tree of Samsara being cut as under, the fame becomes like unto a mountain's peak; it rises, as the mountain's peak is high. The fame concerning his liberation rises very high and spreads in the region of Devas; so that even Devas cannot thwart his wishes; not even Devas have power to prevent his becoming Brahman.

According to Sage Trisanku, the recitation of this mantra constitutes the austerity of vedic recitation known as Brahma Yajna, which one should practice after learning the Veda from a teacher.


The Exhortation:

(Anuvaga 11 of Sikshavalli)

Having taught the Veda, the teacher then exhorts the pupil; speak the truth (satyam vada); follow dharma (dharmam chara); from study swerve thou not. Having offered dear wealth to the teacher cut thou not the progeny's line. From the true it will not do to swerve, nor from Dharma nor from welfare. Neither will it do to swerve from well being, nor from study and teaching, nor from duties to Devas and Pitris. (11.1)

Treat your mother as a God. (maatru devo bhava)

Treat your father as a God. (pithru devo bhava)

Treat your teacher as a God. (acharya devo bhava)

Treat the guests also as God. (adhiti devo bhava)

What works are free from fault, they should be resorted to, not others. What are good works of ours, they should be done, not others. (11.2)

Whatever Brahmanas are better than ourselves, in their sitting it will not do for you to breathe. With reverence should gifts be made, never with irreverence should a gift be made, with liberality should gifts be made, with modesty should gifts be made, with fear should a gift be given, in friendliness should a gift be given. (11.3)

If to you a doubt as to a deed or a doubt as to conduct, should occur as the Brahmanas there who are thoughtful, zealous, well versed, not hard (at heart), desirous of Dharma - would act in such matters, so there shall you act. Now as to the accused: - " as the Brahmanas there who are thoughtful, zealous, well versed, not hard (at heart), desirous of Dharma - would act in such matters" - This is the direction; this is the advise; this the secret of Vedas; this the command; thus shall devotion be and thus verily all this shall you observe. (11.4)

Note: Sri Sundara chaitanya Swami says Gruhastas should do annual cermony compulsory.For sanyasis it is not compulsory as they have removed complete attachment to the body.

Treat your mother as a God. (maatru devo bhava) means treat mother as a god but mother is not god at all.

We should respect in order wise like first mother should be respected then father and next comes guru.

Guru is very much important as it is only he who removes ignorance in us.


Thanks Giving:

(Anuvaga 12 of Sikshavalli)

OM: May Mitra be propitious to us and Varuna propitious be; may Aryaman propitious be to us; propitious be Indra and Brihaspathi to us; to us propitious may Vishnu of vast extent be. Bow to Brahma, Bow to you Vayu ! You are indeed Brahman perceptible. You indeed have I declared Brahman perceptible. The right have I declared; and I have declared the truth. That has protected me and that has protected the teacher; yes that has protected me; that has protected the teacher.

Note: Sri Sundara Chaitanya Swami says In Adarvana Vedam it is written that we should earn with 100 hands to do charity with 1000 hands.


Sources:

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

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Updesa Saram Or (Upadesa Undiyar) Of Sri Ramana Maharshi

I request my readers to listen to Sri Sundara Chaitanya Gari pravachanam in telugu.

http://www.youtube.com/results?search_query=UpadesaSaram+Volume1&aq=f

There are totally 14 volumes and each volume contains 7 videos.

With English Translation and Notes BY B. V. NARASIMHASWAMI (Author of “SELF REALISATION”)

Payiram – Prefatory Verse

Know that Upadesa Undiyar is a light of knowledge [jnana] which our Father Ramana composed and bestowed upon Muruganar, who entreated, ‘[Graciously] reveal the secret of spiritual practice [sadhana] so that [the people of] the world may attain liberation and be saved by giving up the delusion of action [karma]’.

Note: Sri Sundara Chaitanya Swami garu says karma gives results but not absolute happiness.So we need to iradicate ignorance in us which is nothing but moksha/liberation.When we get jnana self-realisation then our so called ignorance will be lost.

He says for fulfilling karma it is called adesam and for jnana it is called upadesam.Here problem is we are in ignorance in not knowing that happiness is our nature only and we are unable to know it.He says man has no problems and man himself is only problem.

Raja yoga,Yoga,Pranayama are all related to karma only.Moksha is related to jnana only.

During Mahabharat war arjuna's and krishna's age was around 75 yrs.Sravanam is very much important as arjuna was also listening to lord krishna's bhagavad gita and asked any doubts if required.

Sundara Chaitanya Swami in Volume2 From Parts2 - Part6 beautifully describes the life history of Ramana Maharshi which brought almost tears in my eyes.

Upodghatam – Introductory Verses

1.

Those who were performing austerities [tapas] in the Daruka Forest, were heading for their ruin by [following the path of ] Purva-karma.(‘Tiruvundiyar’ 1.70)

Note: Purva-karma here means the path of kamya-karmas (actions performed for the fulfillment of temporal desires), which is the path prescribed by the Purva Mimamsa, a traditional school of thought which interprets the Vedas in its own way, emphasizing only the Karma Kanda (the portion of the Vedas which teaches the path of ritualistic action).

This school of thought elevates action or karma to a level of such paramount importance that, as expressed in the next verse, it even goes so far as to deny that there is any God except karma, that is, except the actions which are performed by an individual. This doctrine that there is no God except karma is emphatically refuted by Sri Bhagavan in the first verse of Upadesa Undiyar.

2.

Because of their deceptive self conceit they became intoxicated with excessive pride, saying, ‘There is no God except karma. (‘Tiruvundiyar’ 1.71)

3.

They saw the fruit of actions done spurning God [the karta or Ordainer], who gives fruit of actions [karma-phala], and [hence] they lost their pride. (‘Tiruvundiyar’ 1.99)

Note: As explained by Sri Bhagavan in the first verse of Upadesa Undiyar, an action cannot bear fruit (that is, it cannot give the desired result) unless and until that fruit is ordained by God.

4.

When they wept [prayerfully], ‘Graciously save us,’ Siva bestowed the glance of His Grace [upon them] and graciously gave these instructions [upadesa]. (‘Tiruvundiyar’ 1.100)

5.

[By one’s] imbibing and following [this] Upadesa Saram [The Essence of Spiritual Instructions], bliss will rise from within and the miseries within will be destroyed. (‘Tiruvundiyar’ 1.101)

6.

May the import [saram] of Upadesa Saram enter our heart; may abundant joy be attained; may suffering cease, may it cease. (‘Tiruvundiyar’ 1.102)

Nul – Text

1.

kartur ajnaya prapyate phalam
karma kim param karma taj-jadam


Karma must ever yield its proper fruit,
For thus it is ordained by God, Himself,
Supreme Creator. Then is Karma God?
No, for it is itself insentient.

Micheal James Note: Karma giving fruit is by the ordainment of God [the karta or Ordainer]. Can karma be God, since karma is insentient [jada]?

Note: Sri Sundara Chaitanya Swami says There is an order in this world which we see in our daily activities like sun always raising in the east etc. So the karta of the world in god.

karma may get result but our desires will never get result as always our desires are not completed and we keep getting new desires.

He says god is there in dharma.Hence dharma is god.

Example: If we throw a ball in air then by rule of dharma ball has to return to the earth because earth has attraction force.if we want to grow a plant then we need to pour water but not kerosene.

Also karma is dependent on time.

Example: Only in rainy reason plans will grow healthly.

Result is not at all dependent on us and hence that is the reason why we pray to god for maybe male child and for many other desires.

So we cannot decide the results of our karmas.That is the reason why in bhagavad gita it is written that we should do our duty and we should not have any attachment with our results.

Success and failures are not dependent by us.

Incidently, In navagraha temples all grahas will not see each other.


2.

krti-mahodadhau patana-karanam
phalam asasvatam gati-nirodhakam

Of Karma the results must pass away,
Yet it leaves seeds which in their turn will sprout
And throw the actor back into the flood
Of Karma’s ocean. Karma cannot save.

Micheal James Note: The fruit of action having perished [by being experienced in the form of pleasure or pain], will as seeds make one fall into the ocean of action and [hence] will not give liberation.

Note: Sri Sundara Chaitanya Swami says When karma is done result will automatically follow.For some karmas result will not come immediately and for few karmas result will come immediately.

Example: When somebody slaps us result will be immediate but when we plant a new plant seed result of getting fruits from the tree will be a prolonged operation and the karma results are not immediate.

He tells "Brahma Rata" means which we cannot understand.Just like Fruits are perishable so also karma phala(fruit) i.e result is also perishable.

When anyone says "i am not doing any work" he means he is not doing any good meaningful work only and it does not mean that he is not doing any work at all as talking these words to us itself means he is doing some work.

Also it is not possible for any one to be without karma as even breathing itself is also one act of karma.

But still we should karma like japa,mediation as they will help us to reach our goal and eradicate ignorance in us.

Cow does not get any punyam by giving us milk.because once karma is done by giving grass then karma phalam is given by god in the form of milk.

Suppose if cow beats hardly when someone going near her to get milk then does the cow really get papam?

People only advice us asking why did you go near the cow when she has not happy.

For stula(gross) karma we get stula(gross) palitam and for sukshma(subtle) karma we get sukshma(subtle) palitam.

As karma itself is insenient so karma fruits also are insenient which makes us to desire once again.


3.

isvararpitam necchaya krtam
citta-sodhakam mukti-sadhakam

But acts performed without attachment’s urge
And solely for the service of the Lord
Will cleanse the mind and indicate the way
Which leads at length unto the final goal.

Micheal James Note: Desireless action [nishkamya karma] dedicated to God will purify the mind and it will show the path to liberation.

If liberation is really gained by our karma result then it is only temporary.So mukti or liberation is our nature and there is nothing new to gain by us.

So only we need to eradicate ignorance in us.

Note: Sri Sundara Chaitanya Swami says there is nothing like desireless action at all.

Even ramana maharshi would not have written this "Updadesa Saram" without any desire.

Without desire we cannot do any karma.

Having desires is nothing wrong like it is not wrong for businessman to desire some profit.

But we should follow that happiness or distress are like summer and winter seasons.SO we should learn to tolerate it.

We are all suffering only because of our reaction based on our karma.

Suppose 2 students write exam and both fail exam. Seeing the result one student comitted suicide and 2nd person does not bother much and he thinks it is ok to write exam next time again.

So the way we reaction is very important and is the reason for all our miseres.

Another Example where 2 businessman started business and first businessman aims at 30% perfect and 2nd businessman does not have any target profit percentage.

After both get 25% profit first businessman cries that he is in loss because he expected 30% perfect while for the same profit 2nd businessman is very happy.

So we can undestand that expectations are the reason for misery.

When We take the result of the action as a prasadam of god then our karma themselves becomes naivedyam(prasadam) to god.

WE generally donot care of the taste when someone gives aivedyam(prasadam) of god because we feel sacred.

Taste of prasad can sometimes be good or bad which can be compared to the results of our karma.

Our results of our karma maybe sometimes as expected or sometimes as not expected but we should treat them equally.

We should welcome whatever comes to our life happily.

4.

kaya-vah-manah karyam uttamam
pujanam japas cintanam kramat

Worship, reciting of God’s Holy Name,
And meditation, mainly are performed
By body, voice and mind, and they excel
Each other in the order here set down.

Micheal James Note: This is certain, puja, japa and dhyana are actions of the body, speech and mind [respectively]; rather than [each preceding] one, [the succeeding] one is superior.

Note: Sri Sundara Chaitanya Swami says Even though karma would have done long ago but its effect will be there in us for quite sometime.

When we do charity we get only punyam but not god's grace. We may go to svargam because of punyam gained and return again once the punyam is completed.

Only in dharma god recides.

He accepts ramana maharshi always give apt answers for questions given by devotees.

Sri Sundara Chaitanya Swami says as suggested by ramana maharshi we should do dhyanam until we remove the thought that "We are doing dhyanam".

5.

jagata isadhi-yukta-sevanam
asta-murti-bhrd-deva-pujanam

If we but recognise this Universe
Of eightfold form as form of God, Himself,
And serve in adoration all the world.
This is of God most excellent worship.

Micheal James Note: Worship [any of the eight forms] thinking that all the eight forms are forms of God, is good worship [puja] of God.

Note: Sri Sundara Chaitanya Swami says

First 5 forms are pancha butalu(fire,earth,air,water,ether).

6th form is swayam-prakasam sun because it shines by itself and not dependent on anyone.

7th forms are moon,stars which are dependent on sun for their light.

8th one is jiva because all the above are evident to us.Because only because of us we are able to know the above 7 forms.

So he says that worship of any of the 8 forms of god is good worship.


6.

uttama-stavad ucca-mandatah
cittajam japa-dhyanam uttamam

Constant repeating of the Holy Name
Is more than praise, at length the voice will sink
To silent repetition in the Heart,
And in this way is meditation learnt.

Micheal James Note: Rather than praising [God], [japa is good]; [rather than japa done in] a loud voice, [japa faintly whispered within the mouth is good]; and rather than japa within the mouth, that which is done by mind is good; this [mental repetition or manasika japa]is what is called meditation [dhyana].

Note: Sri Sundara Chaitanya Swami says Atisayokti(praises) will be there normally in all hymns and all Strotrams in which we describe god.

Ideally purpose of all the Strotram and other hymns which praise god like Vishnu Sahasranamam,Lakshmi Strotram..etc is to understand his nature,abilities and his greatness and glories.

7.

ajya-dharaya srotasa samam
sarala-cintanam viralatah param

Better than meditation that recurs
In broken fits and starts is that which is
A steady ceaseless flow, like to the course
Of falling oil or a perennial stream.

Micheal James Note: Rather than meditation interrupted [by other thoughts], uninterrupted meditation [upon God], like a river or the falling of ghee, is excellent to do.

Sri Sundara Chaitanya Swami garu says that initially though he felt that our real nature is found between the gap of utterance between 2 mantras but finally we will come to know that our real nature is same even though mantras are recited or not.Let we receite mantra or not we should remain as ever consciousness.mantras are like waves in the ocean which are not different from the ocean.

Few examples in bhagavan's life

1) After Bhagavan's mother Mahanirvana that entire night passed in the singing of devotional songs.

2) "On the evening of 14 April 1950 At about 5 o'clock, Precisely at that moment devotees started chanting 'Arunachala Siva, Arunachala Siva'. When Sri Ramana heard this his face lit up with radiant joy.

3) Bhagavan as known himself wrote any devotional songs in praise of arunachala siva like Arunachala Aksharamana Malai, Appalam Song ...

4) The daily routine at Skandashram was subject to strict regulation.At four o’clock in the morning Alagammal would rise and sing devotional songs, while the other community members meditated.Then Akshara Mana Malai (The Marital Garland of Letters) was recited.

5) At five in the afternoon in ramana ashramam music begins from the radio in the hall. The songs of Tyagaraja, the poet, singer-bhakta, siddha, can be heard with enjoyment. The Sage is a lover of the fine arts. He is an aesthete who can appreciate the sweetness of music.

6) Devaraja Mudaliar says,When touching songs were recited or read out before him, or when he himself was reading out to us poems or passages from the lives or works of famous saints, he would be moved to tears and would find it impossible to restrain them.

7) Bhagavan's famous devotee murugunar wrote many songs in praise of bhagavan.

Moreover Adi sankara himself has wrote N number of stotras in praise of many gods.

Sri Sundara chaitanya swami says does not agree with mahatma gandhiji's book "My experiments With Truth" as truth should be experienced and there should be no experiments.

He does not agree with J.K as J.K says "There is no need of sastras etc and my experiences are sufficient."

He also criticised J.K as J.K seems to said that in his final life that "no body should eloborate or reconvey my teachings".

Sri Sundara chaitanya swami says he does not understand why he said like that maybe he himself did not understand his teachings.

He says it is nothing wrong to tell that to point and update people that there are some false theories/religions or else people may fall into trap.Hence that is the reason he has pointed out faults in Mahatma Gandhiji, J.K.

8.

bheda-bhavanat so’ham ity asau
bhavana' bhida pavani mata

Worship of God as in no way distinct
From him who worships, or in other words
Thinking that “He is I”, is better far
Than any other kind of worshipping.

Micheal James Note: Rather than anya-bhava, ananya-bhava [done with the conviction] ‘He is I’ is indeed the best among all [the various kinds of meditation].

Sri Sundara Chaitanya Swami garu says Jnana will not come even though a jnani like Adi sankara comes and teaches us unless we are a sincere sadhaka.

Example: Bhagavad gita was also told to Dhutarastra by Sanjaya but Dhutarastra failed to get the essence.

9.

bhava-sunya-sad-bhava-susthitih
bhavana-balad bhaktir uttama

To rest in the Real Being, that transcends
Our every thought, by reason of the strength
Of our devotion to some thing conceived;
This of supreme devotion is the truth.

Micheal James Note: By the strength of meditation [that is, by the strength of such ananya-bhava or Self-attention], abiding in the state of being, which transcends meditation, alone is the truth of supreme devotion [para-bhakti-tattva].

Note: Sri Sundara Chaitanya Swami finds fault with Vishitadviata theory where they say we should like ant and eat sugar but not become sugar only.

10.

hrt-sthale manah-svasthata kriya
bhakti-yoga-bodhasca niscitam

To be absorbed again into one’s Source (Heart)
Is Karma, Bhakti, Yoga, Jnanam, all
These things in truth. Or put in other words
Good works, Devotion, Union, Gnosis, too.

Micheal James Note: Abiding, having subsided in the place of rising [in one’s source, the real Self] – that is karma [desireless action] and bhakti [devotion], that is yoga [union with God] and jnana [true knowledge].

Note: Sri Sundara Chaitanya Swami says Mind staying in heart(self) is only real bhakti,jnana,yoga,karma.

He says Atma is all pervading which means it is there in jadam like mike,ocean.Inshort it is all pervading.But he should recognise atma in our heart.


11.

vayu-rodhanal liyate manah
jala-paksivat rodha-sadhanam

As by the fowler birds are caught in nets
So by the holding of the breath within
The mind can be restrained. This a device
That will effect absorption of the mind.

Micheal James Note: By restraining the breath within, the mind will also subside, like a bird caught in a net. This [practice of breath-restraint] is a device to restrain [the mind].

Note: Sri Sundara Chaitanya Swami says pranayama is temporary restriction of mind control.Only by jnana can completely control of mind.

12.

citta-vayavas cit-kriyayutah
sakhayor dvayi sakti-mulaka

For mind and life expressed in thought and act,
That is with thought and action as their function,
Diverge and branch like two boughs of a tree,
But both of them spring from one single stem.

Micheal James Note: Mind and breath are two branches which have knowing and doing [as their respective functions]; [but] their origin is one.

Note: Sri Sundara Chaitanya Swami says

jnana is related to satva guna.
karma/sankalpa is related to rajo guna.
body is related to tamo guna.

When given anestisia our mind will become dull.The link between body and mind is life.

Example: when our leg gets hurt then our mind gets automatically known by life which acts like courier service.

13.

laya-vinasane ubhaya-rodhane
laya-gatam punar bhavati no mrtam

Suppression of the mind in two ways comes,
Absorption and extinction; mind absorbed
Will live again, but mind which is destroyed
Will never more revive, for it is dead.

Micheal James Note: Subsidence [of mind] is of two kinds, abeyance [laya] and destruction [nasa]. That which is in abeyance [laya] will rise. [But] if the form dies, it will not rise.

Note: Sri Sundara Chaitanya Swami says Mano Nasam means only destruction of ignorance in the mind but not destruction of mind.

14.

prana-bandhanal lina-manasam
eka-cintanan nasam etyadah

When, by the means of restraint of the breath,
The mind has been controlled, then make it flow
Along a single current, that achieved
Its form will then entirely disappear.

Micheal James Note: When one makes the mind, which has subsided by restraining the breath, go on the one path [of knowing and becoming one with Self], its form will die.

15.

nasta-manasotkrsta-yoginah
krtyam asti kim svasthitim yatah

For the Great Sage for whom all form of mind
Has disappeared and who is ever one
With the Reality, there is no Karma more,
For He, indeed, the True Self has become.

Micheal James Note: For the great yogi who is established as the reality due to the death of the mind form, there is not any action [to do], [because] He has attained His nature [His natural state of Self abidance].

Note: Sri Sundara Chaitanya Swami says even though he stay in silence for many years without jnana we cannot remove ignorance of mind.

Sri Tyagaraja swami says in one of his songs,

kalpana lenni kalavaadee maa raamudu
sankalpam leni vaade maa raamudu.

So there is nothing wrong in having thoughts but it is important not to have sankalpas.

Mind having good thoughts are fine but only ignorance thoughts are only to get vanished.


16.

drsya-varitam cittam atmanah
cittva-darsanam tattva-darsanam

When mind has given the sense-objects up
Which are external and has drawn within,
And has perceived its own refulgent form,
Then verily alone True Gnosis is.

Micheal James Note: The mind knowing its own form of light [its true form of mere consciousness, the real Self], having given up [knowing] external objects, alone is true knowledge.

Note: Sri Sundara Chaitanya Swami says there is no need to stop waves to understand about ocean.

Similarly there is no need to supress/kill the mind but only required to understand the nature of mind.

Non-identification with waves in the first example and non-identification with mind is required.

If we want to know nature of pot there is no need to break the pot.

Mithya means which is neither true nor false and which is dependent on other thing.

Pot is Mithya as it is dependent on mud.

Jagat/World is Mithya as it is dependent on brahman.

Mind is Mithya as it is dependent on our nature i.e concsiusiness.

Mithya is Also truth but truth is not Mithya because truth is only one and not dependent on any other thing.

Waves are not independent of ocean but are only part of ocean.

But we cannot declare that ocean is nothing but waves.

So here mithya can be compared to Waves and Truth can be compared to Ocean.

As there is no need to stop the waves similarly there is no need to kill the mind to know our nature i.e sat-chit-ananda.

Problem is though we are satyam(truth) i.e ocean in the above example we think we are mithya(waves) and start thinking of all the problems of waves as we compare ourselves with waves and then we start trying to solve our problems related to waves.

Here waves relate to mind and our nature is ocean on which everything(mind,indriyas..) is dependent.

17.

manasam tu kim margane krte
naiva manasam marga arjavat

When pondering with constant vigilance
Upon the actual nature of the mind
One finds that there is no such thing as mind;
This, of a truth, is the straight course for all.

Micheal James Note: When one scrutinizes the form of the mind without forgetfulness [that is, without pramada or slackness of attention], [it will be found that] there is no such thing as mind; this is the direct path for all.

Note: Sri Sundara Chaitanya Swami says problem is not because of thoughts.

If really problems solve by killing our mind then it can be solved by taking some injection like anaesthesia.

So solution is to know that we are not the mind and it mithya i.e dependent on our real naturre i.e sat-chit-ananda.

It is very important to know that Mind is Mithya but not truth.

Also Sri Sundara Chaitanya Swami here gives example of famous "Hindu marraige" of ramana maharshi.

Again, in a Hindu marriage function, the feasts continue five or six days. A stranger was mistaken for the best man by the bride’s party and they therefore treated him with special regard. Seeing him treated with special regard by the bride’s party, the bridegroom’s party considered him to be some man of importance related to the bride’s party and therefore they too showed him special respect.

The stranger had altogether a happy time of it. He was also all along aware of the real situation. On one occasion the groom’s party wanted to refer to him on some point. They asked for him.

Until then he was given all kind of facilities and given good treatment by the relatives of both parties in a marriage.Similarly we are giving good treatment to mind/ego thinking it to be our important guest.

He scented trouble and made himself scarce.So it is with the ego.If looked for, it disappears. If not, it continues to give trouble.How it is to be looked for is learnt from those who have already done so. That is the reason why the Master is approached.


18.

vrttayas tvaham vrttim asritah
vrttayo mano viddhy aham manah

The mind is nothing but a lot of thoughts,
Of all these many thoughts ‘tis the thought ‘I’
That is the root. So we can see by that
The mind in truth is only the thought ‘I’.

Micheal James Note: The mind is only [the multitude of] thoughts. Of all [these thoughts], the thought ‘I’ [the feeling ‘I am the body’] alone is the root. [Therefore]what is called mind is [this root-thought] ‘I’.

Note: Sri Sundara Chaitanya Swami says aham-bhavana(ego) is between idam-bhavana(normal thoughts) and aham-chaitanyam(sat-chit-ananda).

Sri Sundara chaitanya Swami says there is no problem in Idam Vritti(normal thoughts) but Ahamkara Vritti should get eradicated.

He says Jnana cannot come from karma.

Radheya(karna) is actually kounteya in Mahabharata but he does not know because of ignorance.

Similarly we are aham-svarupam only but not aham-bhavana but we donot know because of our ignorance.


19.

aham ayam kuto bhavati cinvatah
ayi pataty-aham nija-vicaranam

Whence, therefore, does this ‘I-thought’ have its birth?
With vigilant and ever active mind
Seek this, and crestfallen the ‘I’ becomes.
The search, itself, the quest of Wisdom is.

Micheal James Note: When one scrutinizes within thus, ‘What is the rising-place of ‘I’?’, the ‘I’ will die. This is Self-enquiry [jnana-vichara].

20.

ahami nasabhajy-aham-ahamtaya
sphurati hrt svayam parama-purna-sat

This search pursued till ‘I’ has disappeared
There now vibrates the ‘I-I’ all alone,
The quest is finished, there’s no more to seek.
For this is really the Infinite Self.

Micheal James Note: In the place where ‘I’ [the mind or ego] merges, the one [existence-consciousness] appears spontaneously as ‘I-I’ [or ‘I am I’]. That itself is the Whole [purna].

21.

idam aham pada’bhikhyam anvaham
ahami linake' py alaya-sattaya

This is eternally the true import
Of the term ‘I’. For in the deepest sleep
We do not cease to be. We still exist
Even though here there is no sense of ‘I’.

Micheal James Note: That [‘I-I’ or ‘I am I’, the whole] is always the import of the word ‘I’, because we exist [literally, because of the absence of our non-existence] even in sleep, which is devoid of ‘I’ [the thought ‘I’, the mind].

22.

vigrahendriya-pranadhi-tamah
naham eka-sat tajjadam hyasat

As I am pure Existence, I am not
The body nor the senses, mind nor life,
Nor even ignorance, for all these things
Are quite insentient and so unreal.

Micheal James Note: Since the body, mind, intellect, breath and the darkness [of ignorance which remains in sleep] are all insentient [jada] and unreal [asat], they are not ‘I’, which is the reality [sat].

Note: Sri Sundara Chaitanya Swami says In one upanishad it is written beautifully that

"Andhaha anando bhavati"

which means in deep sleep blind person is also not blind.


23.

sattva-bhasika cit kvavetara
sattaya hi cic-cittaya hy aham

As there is not a second consciousness
To know Existence, it must follow that
Existence is itself that consciousness;
So I myself am that same consciousness.

Micheal James Note: Because of the non-existence of another consciousness to know that which exists, that which exists [the reality or sat] is consciousness [or chit]. [That] consciousness itself is ‘we’ [the real Self].

24.

isa-jivayor vesa-dhi-bhida
sat-svabhavato vastu kevalam

In their real nature as Existence both
Creatures and the Creator are the same,
The Unique Principle. In attributes
And knowledge only is a difference found.

Micheal James Note: By existing nature [that is, in their real nature, which is existence or sat], God and souls are only one substance [or vastu]. [Their] adjunct-knowledge [or adjunct-consciousness] alone is different.

Note: Sri Sundara Chaitanya Swami says both god and individual soul are counsciness(chit) only.

Both are like bulbs only but differ only in volts.God is like 1000 voltage bulb and we are like 60 voltage bulb.Both electricity is common.

Hence our aim should be to eradicate ignorance in us.

Our aim should be to know "i am brahman" and not to think that one day we will link with brahman.


25.

vesa-hanatah svatma-darsanam
isa-darsanam svatma-rupatah

Realization of the Self alone,
Eliminating all its attributes;
Is God-Realization of a truth,
As it is He that shines forth as the Self.

Micheal James Note: Knowing oneself having given up [one’s own] adjuncts [upadhis], is itself knowing God, because He shines as oneself [as one’s own reality, ‘I am’].

26.

atma-samsthitih svatma-darsanam
atma-nirdvayad atma-nisthata

To be the Self that is to know the Self,
As there is no duality in Self.
This is Thanmaya-Nistha, or the state
Of absolutely being That in truth.

Micheal James Note: Being Self is itself knowing Self, because Self is that which is not two. This is abidance as the reality (tanmaya-nishta).

Note: Sri Sundara Chaitanya Swami says we should remove 'i am the doer' attitude.

27.

jnana-varjita ' jnana-hina-cit
jnanam asti kim jnatum antaram

That knowledge is true knowledge which transcends
Knowledge and ignorance both equally.
And this alone is truth. For there is no
Subject or object there that can be known.

Micheal James Note: The knowledge which is devoid of both knowledge and ignorance [about objects], alone is [real] knowledge. This is the truth, [because in the state of Self-experience] there is nothing to know [other than oneself].

28.

kim svarupam ity atma-darsane
avyaya' bhava’ ‘purna-cit sukham

If one can only realize at Heart
What one’s true nature is, one then will find
That ‘tis Infinite Wisdom, Truth and Bliss,
Without beginning and without an end.

Micheal James Note: If one knows what one’s own nature is, then [what will remain and shine is only] the beginningless, endless and unbroken existence-consciousness-bliss [anadi ananta akhanda sat-chit-ananda].

29.

bandha-mukty-atitam param sukham
vindatiha jivas tu daivikah

Remaining in this state of Supreme Bliss,
Devoid of bondage and of freedom too,
Is found to be a state in which one is
Rapt in perpetual service of the Lord.

Micheal James Note: Abiding in this state [of Self], having attained the supreme bliss, which is devoid of bondage and liberation, is abiding in the service of God [or is abiding as enjoined by God].

30.

aham apetakam nija-vibhanakam
mahad idam tapo ramana-vagiyam

By ardent quest and shedding ego’s veil
Realize the Self, the One that’s ego-less,
And function thus; the sole right penance this.
So teaches Bhagavan Sri Ramana,
Who is the SELF of everything that is.

Micheal James Note: ‘What [is experienced] if one knows that which remains after ‘I’ has ceased to exist, that alone is excellent tapas’ – thus said Lord Ramana, who is Self.



The five verses which follow are the final five verses of the first part of Sri Muruganar’s ‘Tiruvundiyar’, and they were appended by Sri Bhagavan to the main text of Upadesa Undiyar as concluding verses.

1.

Touching the Feet of God [Lord Siva], all the rishis [the ascetics in the Daruka Forest] paid obeisance [to Him] and sang His praises. (‘Tiruvundiyar’ 1.133)

2.

The supreme Guru who sang Upadesa Undiyar as an assurance to the devotees [who came to Him for salvation], is the auspicious Venkatan [Sri Ramana]. (‘Tiruvundiyar’ 1.134)

3.

May He [Sri Ramana] shine gloriously on earth for many hundreds of thousand of years. (‘Tiruvundiyar’ 1.135)

4.

May those who sin, those who hear and those who flawlessly understand [this Upadesa Undiyar] shine gloriously for many aeons. (‘Tiruvundiyar’ 1.136)

5.

May those who learn [this Upadesa Undiyar] and those who, having learnt and understood it, abide there [in Self], shine gloriously for long aeons.( ‘Tiruvundiyar’ 1.137)


Sri Ramanarpanamastu


Sources:

1) http://sanskritdocuments.org/doc_z_misc_major_works/upadesasaram-meaning.doc
2) http://bhagavan-ramana.org/upadesasaram.html

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