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Mundakopanishad : " Explanation about the higher Knowledge " Mantram-6.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-6. ( Explanation  about  the  higher  Knowledge )


Discussion-5. "Ungraspable"  ........ ( 'agrahyama' ) ---first  line  of  the  mantram...


Ungraspable : If   it  is  not  seen,  a  doubt  may  arise  in  our  mind  ----  it  can,  probably,  be  grasped  by  the  mind;  and  this  is  negated  by  the  Mother  Sruti  with  her  expression,  "Agrahya."  

Mind  cannot  conceive  the  Truth,  sice  the  capacity  to  conceive  the  Truth,  is  not  lent  to  the  mind  by  the  Life  Centre  which  it  is  trying  to  conceive.



Let  us  try  an  example :  A  driver  at  the  steering-wheel,  while  driving,  cannot  be  run  over  by  the  same  car.

The  moment n the  driver  leaves  his  seat  and  rushes  to  the  front  of  the  car,  it  stops   since  it  has  no  motionof  its  own,  and  so  cannot  knock  him  down  and  run  over  him!

Similarly,  the  'Atma' ---  the  dynamic  power  behind …

Mundakopanishad : " Explanation about the higher Knowledge " Mantram-6.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-6. ( Explanation  about  the  higher  Knowledge )


Discussion -4.  on  the  phrase 'Invisible' to  be  continued  .....


Let   us  take  take  an  example  :

With  a  telescope,  an  observer  observes  moon.

But  with  the  same  instrument,  the  observer  cannot  observe  himself !

For,  when  he  ( observer )  becomes  the  "object,"  where  is  the  observer  at  the  "eye-piece" of  the  telescope?

Never  it  is  possible  in  life  to  make  the  'subject'  and  the  'object' function  together  at  one  and  the  same  place.

However  tired  you  may  be,  you  cannot  ride  upon  your  own  shoulders !

You  may  see  everything  with  the  eyes,  but  with  your  own  eyes  you  can  never-never  hope  to  see  one thing,  namely  your  own  eyes!!



Thus,  a  seeker  who  is  seeking  the  'Subject' cannot  see  the  'Subject'  because,  if  he  sees,  it  would  be  only…

Mundakopanishad : " Explanation about the higher Knowledge " Mantram-6.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-6. ( Explanation  about  the  higher  Knowledge )


Discussion-3. Rishi and  wealth  of  meanings .....


I  shall  try  to  give  you  a  peep  into  the  unplumbed  secret  caves  and  treasure  houses  of  'wealth  of  meanings'  that  lie  so  beautifully  concealed  behind  some  of  these  expressions.

Let  us  now  take  the  mantram  phrase  by  phrase.



1. "Invisible" : - The  Supreme  Reality  is  'invisible'  because  what  is  invisible  should  be  an  object  of  seeing.

We  are  seeking  the  'Centre  of  Life  Force  within  ourselves  which  is  the  very  'seer' in  us.

Making  use  of  the  instrument - of - vision,  the  eyes,  the  'seer' is  looking  out  to  see  the  seen.

With  the  same  instrument  -of-vision  the  'seer' cannot  see  himself.

Next : Discussion -4.  on  the  phrase 'Invisible' to  be  continued  .....



Mundakopanishad : " Explanation about the higher Knowledge " Mantram-6.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-6. ( Explanation  about  the  higher  Knowledge )


Discussion-2. Rishi   tells  further  .....


After  descibing  the  contents  of  the  'lower  knowledge'  here,  the  Rishi,  in  his  infinite  kindness,  is  making  a  daring  attempt  to  explain  and  express  the  'Infinite'  in  terms  of  the  infinite.

Naturally,  we  who  are  accustomed  to  transactions  in  the  finite  world,  find  it  difficult  to  comprehend  and  grasp  the  full  import  of  the  expression  used.


If  a  statement  in  higher  mathematics  is  not  intelligible  to  an  advocate  or  a  lawyer,  he  must  be  certainly  mad  to  pass a  judgement  thereby  and  declare  that  higher  mathematics  is  meaningless.

And  yet  this  is  exactly  what  you  and  I  are  doing :


Without  equipping  ourselves  with  the  necessary  preliminary  knowledge,  we  jump  into  the  great  Science  of  Living  and  Life,  as  discussed  in  these  …

Mundakopanishad : " Explanation about the higher Knowledge " Mantram-6.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-6. ( Explanation  about  the  higher  Knowledge )


Discussion-1.


This  mantram  represents  the  most  perfect  definition  of  the  'Indefinable.'

If  it  would  not  be  an  exaggeration  to  say  that  the  greatest  achievement  of  the  Bharatheeya-s  consisted  in  their  successfully  warping  out  of  articulate  sounds  a  language  as  perfect  as  "Samskrtam,"  then  we  may  that  'Samskrtam' has  reached  its  fulfilment  in  this  mantram!

There  is  no  'Sastram'  in  our  'Hindu' ( Bharatheeya)  literature  wherein  this  mantram  has  not  been  more  than  once  referred   and  quoted.

Swami Sri Adi  Sankaracharya  writings  cannot  move  down  sometimes  even  a  page  without  mentioning  at  least  a  part  of  this  mantram.

No  Bharatheeya Panditha  can  open  his  mouth  without  expressing  the  ideas  contained  in  this!

In  short,  this  mantram  is  the  summary  of  …

Mundakopanishad : " Explanation about the higher Knowledge " Mantram-6.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-6. ( Explanation  about  the  higher  Knowledge )



Yat  tad-adresyam-agrahyam-agotram-avarnam,

acakshuh  srotram  tad-apani-padam,

Nityam  vibhum  sarvagatam  susukshmam  tad-avyayam

yad  bhuta-yonim  pari-pasyanti  dhirah.



yat  =  which;

tat  =  that;

adresyam  =  invisible;

agrahyama  =  ungraspable;

agotram  =  un-originated;

avarnam  =  attributeless;

acakshuh  srotram  =  that  which  has  neither  eyes  nor  ears  ( dvoid  of  senses );

tat  =  that;

apani  padam  =  ( which  has )  nither  hands  nor  legs;

nityam  =eternal;

vibhum  =  full  of  manifestations,  of  manifold  expressions;

sarvagatam  =  all-pervading;

susukshmam  =  subtlest  of  the  subtle;

tat  =  that;

avyayam  =  imperishable  ( Being );

yat  =  which;

bhuta  yonim  =  thesource  of  all  creation;

paripasyanti  =  behold  everywhere,  perceive;

dhirah  =  the  wise.



"That  which  is  invisible,  ungraspable,  unoriginated  and  attributeless,  that  whi…

Mundakopanishad : " Nature of higher and lower knowledge" -Mantram-5.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-5. ( Nature  of  higher  and  lower  knowledge)


Discussion-4. "Para  Vidya"  .....final part of our discussion.



Thus,  the  contents  of  the  "Para  - Vidya"   ( first part of  the  last  line  of  the  mantram  )  are  that  Knowledge  which  leads  the  pursuer  to  a  rediscovery  of  his  own  true  nature  being  nothing  but  immortal  Selfhood,  and  this  branch  of  Knowledge  is  not  in  the  wordbulk  of  the  Veda-s  but  lies  beyond  the  words  ---  in  the  sacred  and  secret  caves  of  significances,  to  reach  which  the  expressions  in  the  Veda-s  are  but  narrow  footpaths!!!.


Mother  Sruti  standing  at  every  turn  in  the  life's  thorney  paths,  not  only  instils  courage  to  the  weary  pilgrims,  but  also  significantly  points  out  to  them  the  easy  paths  which  will  take  them  to  the  eternal  rest-house  in  the  'Land  of  Perfection.'


But  the  foolish …

Mundakopanishad : " Nature of higher and lower knowledge" -Mantram-5.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-5. ( Nature  of  higher  and  lower  knowledge)


Discussion-3. 'Aksharam'  ....


Here  is  a  beautiful  pinning  upon  the  word  "Aksharam"  ( see  the  last  line  of  the  mantram),  and  probably  in  no  other  literature  in  the  world  has,  ever  a  man,  so  successfully  expressed  two  different  meanings  of  such  depth  of  significance  and  wealth  of  import  through  the  literary  trick  called  punning.


'Akasharam,'  means  that  which  has  no  destruction  ( immortal ).

And  it  also  means  the  alphabet.

Next : Discussion-4. "Para  Vidya"  .....final part of our discussion.

To be continued  ...





Mundakopanishad : " Nature of higher and lower knowledge" -Mantram-5.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-5. ( Nature  of  higher  and  lower  knowledge)


Discussion-2.  Master  and  student .....


This  information  must  have  been,  to   that  poor  soul,  a  dreadful  shock  (  Ref last line discussion-1. : "he  was  told  that  he  had  squandered  away  the  best  part  of  his  life  in  wooing  but  the  'lower  knowledge'. " ).

His  eyes ( 'Saunaka' )  must  have  bulged  out,  his  brows  arched  and  raised;  the  eyes  must  have  had  a  look  in  them  which  showed  the  confusion  in  the  mind;  probably,  there  was  also  a  terrific  sense  of  tragedy  writ  large  upon  his  face!

The  Master  must  certainly  have  noticed  all  these  carefully  and  hence  he  hastens  to  comfort  the  disciple  by  saying  that  the  Supreme  Knowledge  is  that  which  transcends  the  word-meaning  of  the  Veda-s  and  that  which  is  dealt  with  after  the  chapters  describing  ritualism,  and  that …

Mundakopanishad : " Nature of higher and lower knowledge" -Mantram-5.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-5. ( Nature  of  higher  and  lower  knowledge)


Discussion-1. 'classification  of  knowledge'  ....


After  having  scientifically  divided  the  total  knowledge-possibilities  into  two  groups,  the  great  Rishi  is  continuing  here  his  scheme  of  teaching,  by  clearly  describing  the  scope  and  content  of  the  lower  knowledge.

Thus,  we  are  told  that  all  the  four  Veda-s  and  six  Vedanga-s  --  branches  of  knowledge  that  are  complimentary  information  unavoidable  in  all  attempts  at  a  fuller  appreciation  of  the  Veda-s,  all  belong  to  the  category  of  the  'lower knowledge.'



This  must  have  been  a  staggering  revelation  to  the  student  who  was  then  as  much  a  victim  of  his  generation  as  we  are  now  of  our  own  times.

The  great  'Saunaka'  ( disciple's  name)  faithfully  believed  the  'Vedik' declarations  and  lived  an  entire  life  f…

Mundakopanishad : " Nature of higher and lower knowledge" -Mantram-5.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-5. ( Nature  of  higher  and  lower  knowledge)




Tatrapara,  Rg-vedo  yajur-vedah

sama-vedo-atharva-vedah  siksha

kalpo  vyakaranam  niruktam  chando  jyothisham-iti

atha  para,  yaya  tad-aksharam-adhigamyate.



tatra  =  there;

apara  =  to  lower  knowledges;

rgvedah  =  Rig-Vedam;

yajurvedah  =  the  Yajur  Vedam;

samavedah  =  Sama  Vedam;

atharva  vedah  =  Atharva  Vedam;

siksha  =  phonetics;

kalpah  =  code  of  rituals;

vyakaranam  =  grammar;

niruktam  =  Etymology;

chandah  =  metrics;

jyothisham  =  astrology;

iti  =  that;

atha  =  now;

para  =  the  (higher)  knowledge;

yaya  =  by  which;

tat  =  that;

aksharam  =  that  beyond  the  word-meaning  in  languages --- to  immortality;

adhigamyate  =  leads.



"There,  the  ' lower  knowledge'   is  constituted  of  (the   four  Veda-s )  the  Rig,  the  Sama,  the  Yajur  and  the  atharva,  and  the  ( six  Vedanga-s)  Siksha  (  phonetics),  Kalpa ( code  of  ri…

Mundakopanishad : "Answer by Rishi 'Angira' ( to 'Saunaka' ) : 'Knowledge is of two types'. " -Mantram-4.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-4. "Answer  by  Rishi 'Angira'  ( to  'Saunaka' ) : 'Knowledge  is  of  two  types'.  "



Discussion-5. Final touch by Swami Sri  Adi  Sankaracharya   .....


Unlike  these  days,  when  we  approach  a  Master  only  to  criticise  and  carp  at  him,  in  the  days  of  our  glorious  ancient  culture,  seekers  approached  the  teachers  with  a  reverence  and  adoration  the  like  of  which  is  not  seen  in  the  country  today  anywhere  ....  except,  prbably,  when  an  applicant,  after  a  couple  of  years  'soul-killing  unemployment,'  approaches  a  petty  commercial  agent  with  an  application  for  a  petty  job!


In  the  presence  of  the  Master,  the  disciple  dared  not  talk  too  much;  what  he  had  to  say,  he  said  in  the  minimum  number  of  words  leaving  half  of  it  unsaidin  suggestive  expressions  readable  to  the  kind  and  sympathetic  intelligence  o…

Mundakopanishad : "Answer by Rishi 'Angira' ( to 'Saunaka' ) : 'Knowledge is of two types'. " -Mantram-4.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-4. "Answer  by  Rishi 'Angira'  ( to  'Saunaka' ) : 'Knowledge  is  of  two  types'.  "


Discussion-3. "Sri  Swami  Adi  Sankaracharya  on  this  ........."


According  to " Swami  Sri  Adi  Sankaracharya,"   the  implication  of  the  very  question  directly  demands  such an  answer.

The  question  concealed  in  its  words  not  only  indicates  a  thirst  to  know what  that  Supreme  Knowledge  is,  but  also  expresses  at  once  a  doubt  in  the  mind  of  the  student  as  to  wether  there  can  be  such  a  Knowledge.

The  import  of  the  question  is  :  "Is  there  is  a  'Knoeledge,'   O  Teacher,  "Knowing  which  all  other  Knowledges  become  Known,  and  if  there  be  such  a  Knowledge,  in  that  way  is  it  different  from  the  ordinary  Knowledges  Known  to  us  and  how  can  I  attain  it? "

Next : Discussion-5. Final touch by Swami…

Mundakopanishad : "Answer by Rishi 'Angira' ( to 'Saunaka' ) : 'Knowledge is of two types'. " -Mantram-4.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-4. "Answer  by  Rishi 'Angira'  ( to  'Saunaka' ) : 'Knowledge  is  of  two  types'.  "


Discussion-2. "Maharishi  Angira  starts  his  discourse  ...... "


So  then,  in  the  most  scientific  way,  'Maharishi  Angira'  starts  his  discourse  with  classification  of  the  enire  possibility-of-knowledge.

Rishi  says  the  knowledge-possibilities  fall  into  two  distinct  groups :

1. the  lower  and  2. higher  ----

1. the  terrestrial  and  2.  the  transcendental.

The  question  of  the  disciple  is  about  the  transcendental  and  it  is  but  the  intelligent  way  for  a  teacher  to  negate
'that  which  it  is  not'  and  then  start  the  assertion  of  'what  it  is.'

The  negation  itself  is  an  indirect  pointer  to  the  path  which  'leads  to  that'  which  is  to  be  asserted.

Next : Discussion-3. "Sri  Swami  Adi  Sankaracharya  on …

Mundakopanishad : "Answer by Rishi 'Angira' ( to 'Saunaka' ) : 'Knowledge is of two types'. " -Mantram-4.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-4. "Answer  by  Rishi 'Angira'  ( to  'Saunaka' ) : 'Knowledge  is  of  two  types'.  "


Discussion-1. Introduction  to Mantram ...."supreme Knowledge"


The  question,  you  remember,  was  regarding  the  supreme  Knowledge.

The  disciple  asked  what  it  was.

To  this,  the  answer  given  is  supremely  evasive  in  this  mantram.

These  are  learned  critics  who  claim  this  as  a  weakness  in  the  'Sastram'  and  its  text-books.

Sri  Swami  Adi  Sankaracharya  duly  meets  these  critics  and  anwer  them.



Though  the  disciple  is  asking,  "What  is  it," the  Guru,  discovering  the  entire  depth  of  the  muddied  mind  and  measuring  the  real  difficulty  of  the  student,  starts  answering  in  an  elaborate  way.

Again,  we  are  generally  aware,  in  our  world  of  extrovertedness,  only  of  sciences  dealing  with  knowledge  of  things,  it  is  the …

Mundakopanishad : "Answer by Rishi 'Angira' ( to 'Saunaka' ) : 'Knowledge is of two types'. " -Mantram-4.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-4. "Answer  by  Rishi 'Angira'  ( to  'Saunaka' ) : 'Knowledge  is  of  two  types'.  "


Tasmai  sa  hovaca  ---

dve  vidye  veditavye  iti  ha  sma  yad

Brahma-vido  vadanti,  para  caivapara  ca.


tasmai  =  to  him  ( Sishya Saunaka);

sah  =  He ( Guru Rishi Angira );

ha  uvaca  =  said;

dve  =  two;

vidye  =  knowledges;

veditavye  =  to  be  aqiured;

iti  =  that;

ha  tat  =  which;

brahmavidah  =  those  who  know  'Brahmam'  (the  great  seersof  Upanishads);

vadanti  sma  =  usually  say;

para  =  higher;

ca  =  and;

eva  =  also;

apara  =  lower;

ca  =  also.


" To  him ( Saunaka)  Angria Maharishi  said :  'There  are  two  knids  of  knowledge  to  be  aquired,  namely,  Apara  and  Para ---
lower  and  higher.  So  say  those  ( the  great  seers  of  the  Upanishads)  who  know  'Brahmam' ."


Next : Discussion -1.

To be continued   ....


Mundakopanishad : " Saunaka's question after approaching the teacher 'Angira.' " Mantram-3

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-3. " Sounaka's  question  after  approaching  the  teacher.... 'Angira.'  "

Discussion-9. Final stage on  mantram-3.


Having  known  the  Ocean,  all  waves  and  ripples,  foams  and  sparkles,  whirls  and  bubbles  are  known;

Having  known  the  Sun,  all  its  reflections,  cast  in  wayside  water-pools  and  in  the  undisturbed  waters  of  the  lake  'Manasarovara,'

are  certainly  known.

Having  known  the  gold,  we  have  known  all  that  are  made  of  gold.



Similarly,  'Saunaka'  wants  to  know  what  is  'that'  Knowledge  which  is  the  very  'substance'  of  all  Knowledges.

In  short,  the  Sishya  wants  to  know  the  "Light  Principle" in  our  intelligence  by  which  knowledge  of  things  are  illuminated  for  us  during  our  existence.

Mantram-3 : Discussions

END.

Next Mantram-4.

To be continued  ....


Mundakopanishad : " Saunaka's question after approaching the teacher 'Angira.' " Mantram-3

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-3. " Sounaka's  question  after  approaching  the  teacher.... 'Angira.'  "


Discussion-8. " Here  in  this  Upanishad how  Guru-sishya context  ........"


In  theUpanishad  now  under  discussion,  we  have  the  great  question  put  by  the  disciple  to  his  Master.

The  very  question  in  its  philosophical  implication  soars  to  the  giddy  heights  of  the  transcendental,  a  height  at  which  the  mind  forgets  to  flutter  about,  the  intellect  dares  not  to  repeat  its  frog-leaps.



Ordinarily  the  material  world  in  its  field  of  enquiry  comes  to  gain  a  knowledge,  which  is  the  knowledge  of  things.

We  have  thus  a knowledge  of  astrology,  a  knowledge  of  astronomy,  a  knowledge  of  physics,  a  knowledge  of  the  table,  of  the  book,  of  the  pen,  of  ths,  of  that,  etc.

All  these  give  but  a  qualified  knowledge  and  not  knowledge  as  such.

The  dis…

Mundakopanishad : " Saunaka's question after approaching the teacher 'Angira.' " Mantram-3

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-3. " Sounaka's  question  after  approaching  the  teacher.... 'Angira.'  "


 Discussion-7. "Now a days  ........."  


Now-a-days,  not  only  that  we  rarely  get  the  chance  to  meet  a  true  Master  but  even  we  meet  him  we  know  not  how  to  approach  him.

Men  of  realisation  are  like  flutes,  by  themselves  they  cannot  sing;  the  music  is  to  be brought  out  of  them  by  our  blowing.

To  go  to  a  Master  and  to  sit  in  silent  adoration  is  also  a  true  ' Satsangam' :  but  this  method  is  available  only  between  a  Master  and  a  very  highly  advanced  seeker.

Ordinarily,  we  must  pelt  the  Master  with  all  doubts  --  absurd,  stupid,  imaginary,  deep  and  superficial.

Only  when  we  start  asking  questions  can  he  get  a  glimpse  of  our  personality  and  only  when  he  knows  us,  can  he  open  his  mouth  and  serve  each  of  us  on  th…

Mundakopanishad : " Saunaka's question after approaching the teacher 'Angira.' " Mantram-3

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-3. " Sounaka's  question  after  approaching  the  teacher.... 'Angira.'  "

 Discussion-6.  "This  prescribed  rule ............"


This  prescribed  rule  is  given  to  us,  may  be  to  picture  to  us  the  attitude  and  the  way  in  which  in  the  ancient  days  the  disciples  reached  their  Masters,  or  may  be,  Sruti  has  an  intention  of  indicating  to  us  the  ideal  manner  in  which  even  today  a  true  seeker,  who  wants  to  dedicate  himself  and  become  a  full  time  sadhaka,  must  approach  his  chosen  Guru.


Sri swami  Adi  Sankaracharya  puts  it  to  us  that  this  statement  must  act  as  an  injunction  prescribed  for  the  past,  as  well  as  for  the  present  and  also  for  the  future,  just  as  a  lit  lamp  kept  on  the  threshold  must  equally  light  up  the  interior  of  the  room  as  well  as  the  outer  corridors  of  the  house.

Next : Discussion…

Mundakopanishad : " Saunaka's question after approaching the teacher 'Angira.' " Mantram-3

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-3. " Sounaka's  question  after  approaching  the  teacher.... 'Angira.'  "


Discussion-5. the term in  the  second  line  of  the  mantram  : "Vidhivat" ...

Recap :

"Such  an  attitude  of  arrogance  or  even  equality  is n ruinous  and  suicidal  for  the  seeker."


This  is  indicated  by  the  phrase  here  'vidhivat.'


The  prescibed  rule  was  that  a  disciple  should  reach  the  Master  in  a  spirit  of  humble  adoration  and  complete  surrender,  with  a  passionate  urge  to  know  and  with  an  indomitable  will  to  suffer  any  amount  of  difficulties   in  living  the  life  of  retirement  and  privations.


The  disciples  approached  the  Master-of-ancient  with  a  significant  sighn  of  their  surrender  and  their  readiness  to  serve.

When  they  approached  a  Master,  they  always  carried  in  their  hands  a  bundle  of  dry  twigs  or  a  bundle  of  fresh…

Mundakopanishad : " Saunaka's question after approaching the teacher 'Angira.' " Mantram-3

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-3. " Sounaka's  question  after  approaching  the  teacher.... 'Angira.'  "


Discussion-4. Introduction -part-4.


This  great  disciple,  rich  and  prosperous,  respected  and  revered  in  the  society,  approached  his  Guru  according  to  the  Upanishad  'in  the  prescribed  manner.'
Today,  we  find  a  Commander-in-chief  or  a  Premier,  a  Minister  or  a  Secretary  visiting  a  Master  by  appointment,  when  the  'Mandalesvara  or  the  Mathadhipathi' is  advised  to  arrange  pipers  and  drummers  from  the  railway  station  to  the  'Asramam'! 
Such  an  attitude  of  arrogance  or  even  equality  is n ruinous  and  suicidal  for  the  seeker.
Next : Discussion-5. Introduction -part-5.
To be continued   ... .      

Mundakopanishad : " Saunaka's question after approaching the teacher ... 'Angira.' " Mantram-3.

Mundaka-Upanishad


Chapter-1,


Section-1,


Mantram-3. " Sounaka's  question  after  approaching  the  teacher ... 'Angira.'  "


Discussion-3. Introduction -part-3.


In  Saunaka,  we  have  a  full-grown  true  son  of   Bharatham,  who  alone  is  fit  to  enter  the  portals  of  the  Upanishad-s,  successfully  live  the  life  advocated  therein,  and  with  a  joyous  certainity  reach  the  goal  pointed  out  therein!


All  the  above  ( with previous  parts)  mentioned  qualities  in  Saunaka  have  been  indicated  by  one  little  phrase  of  inspiration  "Mahasalah"   ( term used  in  the  first line  of  the  mantram)   ---


-- the  great  householder ( grahasthan /family man)  or  a  pious  and  a  charitable  rich  man  of  devotion  and  faith  who  erectd  and  maintained  many  a  great  "Yajnasala-s"  ( Halls  of  Vedik  Sacrifices ).

Next : Discussion- 4. Introduction -part-4.

To be continued  ....




Mundakopanishad : " Saunaka's question after approaching the teacher ... 'Angira.' " Mantram-3

Mundaka-Upanishad


Chapter-1,


Section-1,


 Mantram-3. " Sounaka's  question  after  approaching  the  teacher ... 'Angira.'  "


Discussion-2. Introduction -part-2.


Saunaka  was  not  suffering  from  mental  psychosis;  he  was  not  an  embittered  revolutionary;  there  was  no  desire-suppression  in  him.

He  was  not  one  of  those  products  of  'mental  hysteria'  or  'intellectual  dysentry' that  we  see  today  howling  in  madness  from  platforms  and  parapet-walls,  the  trained  species  called  'political  leaders.'

Saunaka  was  neither  a  tragic  specimen  of  a  bundle  of  superstitions  that  was  hawked  along  in  a  handcart  or  of  leprous  fanaticism  and  intolerance!

Next : Discussion-3. Introduction -part-3.

To be continued  ....




Mundakopanishad : " Saunak's question after approaching the teacher ... 'Angira.' " Mantram-3.

Mundaka-Upanishad


Chapter-1,


Section-1,


 Mantram-3. " Sounak's  question  after  approaching  the  teacher ... 'Angira.'  "


Discussion - 1. "Introduction of Saunaka  the person  approaching  the  Rishi  Angira"


The  great  disciple  of  this  inimitable  Upanishad  is  not  one  of  those  impotent  cowards  and  runaway  from  life.

He  is  a  healthy  mind-and-intellect  equipment  soaked  to  satisfaction  in  all  possible  experiences  of  life  and  having  intelligently  lived  an  intense  and  active  life  feels  an  inward  dissatisfaction  even  in  the  midst  of  the  best  that  life  can  offer.

Next : Discussion-2. Introduction -part-2.

To be continued