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"

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".

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!

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

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.)

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.

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.

 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 Yajus itself is the head; the Rik is the right wing; the Saman is the left wing; the Ordinance is the self; the Atharva, Angirases are the tail, the support. On that as well there is this verse.

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.

Contemplation of Vijnana as the Hiranyagaryabha:

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.

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.

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.

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.

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.

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.

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!

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