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Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-5. { Method of Self-Realisation }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-5. { Method  of  Self-Realisation }

Discussion-3. "Give  up  our  preoccupations  with  the  outer  world"  ....

This  is  a  law  which  is  very  well-known  to  all  of  us  in  our  own  limited  experience.

So  long  as  I  am  aware  of  even  the  minutest  portion  of  my  dream,  I  cannot  come  entirely  to  my  waking-state-consciousness;  once  in  the  waking - state,  the  dream  is  entirely  transcended.

Similarly,  unless  we  transcend  entirely  our  waking,  dream  and  deep-sleep-statesof  consciousness,  we  canonot  hope  to  peep  into  the  blissful  abode  of  Self ( Atma ).

Thus,  during  the  period  of  seeking,  it  is  a  binding  law  that  we  must  enrirely  give  up  our  preoccupations  with  the  outer  world.

Next : Discussion-4. "This  alone  is  the  bridge" ......."ego  being  the  awareness  conditioned  by  our  mind  and  intellect".....

To be continued  ....


Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-5. { Method of Self-Realisation }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-5. { Method  of  Self-Realisation }

Discussion-2. "Know Him" ...

Here  the  term  "Know" does  not  mean  the  ordinary  meaning  of  knowing  the  object  through  intervention  of  the  instruments  of  knowledge.

Here,  the  object-of-knowledge  is  "Subject  Itself" and,  as  such,  here  the  word  'know' means  only  a  rediscovery  ---  recognition.

This  rediscovery  or  Self-Realization  is  not  possible  so  long  as  the  seeker  is  pre-occupied  with  the  world  of  external  objects  and  their  problems,  and  hence  the  Sruti  advises  every  seeker  to  "desist  from  all  other  talk."

So  long  as  a  seeker  is  worried  about  the  world  or  its  problems  --social,  communal  or  National  --- his  attention  will  be  always  extrovert.

So  long  as  even  a  ray  of  his  attention  is  turned  outward  and  is  engaged  in  cognizing  the  objects  there,  he …

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-5. { Method of Self-Realisation }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-5. { Method  of  Self-Realisation }

Discussion-1. "Are  centered"  ....

The  cause  is  the  very  substance  of  the  effect;

mud  is  the  very  essence  of  all  mud-pots.

It  is  in  this  sense  that  the  Sruti  says  that  the  entire  world  of  things  and  beings,

including  the  mind  and  their  activities,

is  in  the  essence  nothing  but  the  "Supreme  Consciousness."


Not  realizing  this,

We  identify  ourselves  with  a  finite  world  of  objects  and  our  own  ever-changing  mind,

and  thus  come  to  sorrow :  feelings  of  frustration,

imperfections  and  limitations.

The  Sruti  here  gives  us  a  sure  method  by  which  we  can  end  all  pains  and  sense  of  implications  by  knowing  the  "seat  of  our  Consciousness  in  ourselves."

Next : Discussion-2. "Know Him" ...

To be continued  ....




Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-5. { Method of Self-Realisation }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-5. { Method  of  Self-Realisation }


Yasmin  dyauh  prthivi  candariksha-

motam  manah  saha  pranais-ca  sarvaih,

tam-evaikam  janatha  atmana-manya

vaco  vimunca-thamrta-syaisa  setuh.


yasmin  =  in  whom;

dyauh  =  the  heaven;

prthivi  =  the  earth;

ca  =  and;

antariksham  =  the  inter-space;

otam  =  centered;

manah  =  the  mind;

saha  =  together  with;

pranaih  =  life  breaths  ( Prana-s );

ca  =  and;

sarvaih  =  of  all;

tam  =  him;

eva  =  alone;

ekam  =  one;

janatha  =  know;

atmanam  =  as  the  Atma  ( Self );

anyah  =  all  other;

vacah  =  talks;

vimuncatha  =  give  up,  desist;

amrtasya  =  of  immortality;

eshah  =  this  is;

setuh  =  bridge.


"He  in  whom  the  heaven,  the  earth  and  the  inter-space  are  centered,  together  with  the  mind  and  all  life-breaths { Prana-s }  ---  know  Him  alone  as  the  one  Self  of  all  ( one  Paramatma ) ,  and  desist  from  all  other  talk.  This  is  the…

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-s. 3. { Methods of penetrating Brahmam } & 4. { The analogy of penetration }.

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

Mantram-s. 3.{ Methods  of  penetrating  Brahmam } & 4. { The  analogy  of  penetration }

Discussion -7. "A prepared  mind  takes  to  meditation  as  duck  to  water" ......

In  meditation,  the  more  the  mind  is  steady  and  not  deflected,  the  surer  it  will  reach  its  goal.

That  trembling  og  the  mind  before  its  flight  is  mainly  caused  its  attachments  with  a  host  of  sense-objects  in  the  outer  world  and  also  because  of  its  own  vanities  and  thoughtless  wrong  identifications.

Renouncing  and  rejecting  them  all  through  the  process  of  discriminative   analysis,  the  seeker  makes  his  mind  steady  and  single  pointed.

Such  a  prepared  mind  takes  to  meditation  as  duck  to  water.

Discussions  END.

Next : Mantram-5.

To be continued  ....


Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-s. 3. { Methods of penetrating Brahmam } & 4. { The analogy of penetration }.

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

Mantram-s. 3.{ Methods  of  penetrating  Brahmam } & 4. { The  analogy  of  penetration }

Discussion-6. "Archer-Bow-Arrow-Goal"....

Here  in  these  two  mantra-s,  we  get  a  wealth  of  detail  about  "Sadhana" by  whoch  we  can  reach  the  "Vedantik  perfection"  preached.

The  term  under  annotation  gives  a  minute  but  very  important  direction  to  the  seekers.

"If  the  arrow  trembles  in  the  hands  of  the  Archer  before  it  leaves  the  bow,  to  be  sure,  the  arrow  must  miss  its  aim."

"The more  steady  it  is  at  the  string,  the  surer  it  shall  fly  to  its  goal."

Next : Discussion -7. "A prepared  mind  takes  to  meditation  as  duck  to  water" ......

To be  continued  ....




Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-s. 3. { Methods of penetrating Brahmam } & 4. { The analogy of penetration }.

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

Mantram-s. 3.{ Methods  of  penetrating  Brahmam } & 4. { The  analogy  of  penetration }

Discussion-5. "Apramattena  Veddhavyam" ...

To the  generation  Bharatheeya ( Hindu ) ancient philosophers /Rishi-s  a  mere  idealisidealistic dream  is  not  a  sufficient  goal  in  life.

However  great  the  goal  may  be,  the  practical - minded  Bharatheeya / Hindus always aspired  to  see  that  he  could  personally  come  to  experience  it.

Thus,  in  all  our  philosophies  we  have  also  detailed  perception  of  the  means  by  which  the  "idealistic" goal  can  be  personally  experienced.

Even  in  that  narration,  if  details  are  insufficient  or  ague,  we  may  reject  that  philosophy.

Next : Discussion-6. "Archer-Bow-Arrow-Goal"....

To be continued  ....  



Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-s. 3. { Methods of penetrating Brahmam } & 4. { The analogy of penetration }.

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

Mantram-s. 3.{ Methods  of  penetrating  Brahmam } & 4. { The  analogy  of  penetration }

Discussion-4. "Jivatma's  sense  of  separateness" ......


If  the  arrow  is  sharp  and  the  archer  shhots  it  with  a  steady  grip,  the  flying  arrow  can  penetrate  its  goal  and  get  itself  embedded  completely  in  the  very  object  which  it  strikes.


Similarly,  the  individual  soul  which  had  its  sense  of  separateness,  because  of  its  wrong  identifications  with  its  'matter'  envelopment,  loses  its  sense  of  individuality  when  it  gets  completely  detached  from  its  contacts  with  'matter',  during  its  meditations  uon  the  pregnant  formulae  'OM".

Once  it  is  devoid  of  its  pre-occupations  with  the  false,  it  rediscovers  itself  in  its  true  native  glory  to  be  nothing  other  than  the  Supreme,

All-pervading  Reality  Itself.

That  the  realization  at…

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-s. 3. { Methods of penetrating Brahmam } & 4. { The analogy of penetration }.

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

Mantram-s. 3.{ Methods  of  penetrating  Brahmam } & 4. { The  analogy  of  penetration }

Discussion-3. "Method of penetration   in  detail"....

Here,  the  picture  is  more  than  significant  to  one  who  contemplates  over  it.

When  the  arrow  is  fixed  to  the  bow  and  pulled  towards  us,  though  the  arrow  is  facing  outward  ( i.e towards  target/mark ),  the  bow-string  bends  itself  to  represent  an  arrow-head  turned  towards  ourselves.

Thus  'OM' chanting  is  to  be  done  in  the  heart  and  its  significances  are  to  be  meditated  upon  and  experienced  in  the  inner-most  vaults  of  our  personality.

When  the  string  is  strung  to  the  maximum,  the  bow  man  is  onl  to  relax  his  firm  grip  on  the  arrow  the  Self  and  the  flight  of  the  instrument  pointing  through  space  is  automatic,  immediate  and  instantaneous.

Having  reached  its  goal/mark,  the  bull's…

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-s. 3. { Methods of penetrating Brahmam } & 4. { The analogy of penetration }.

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

Mantram-s. 3.{ Methods  of  penetrating  Brahmam } & 4. { The  analogy  of  penetration }

Discssion-2. "Penetrating  Truth-Center" ....

The method  of  penetrating  the  Truth-Center  in  us  with  our  mind,  is  the  theme  of  these   two  mantam-s ( 3&4 )  for  which  no  better  metaphor  could  have  been  employed  than  that  of  bow-and-arrow.

The bow  here  is  the  chanting  of  "OM" with  a  knowledge  of  the  significance  of  "OM".

The  arrow  is  the  Life-Center ( Jiva)  of  the  individual.

The  "awareness  in  us,"  propelled  by  the  motive-force  generated  in  voiceless  Ecstasy,  during  the  thoughtless  meditation,  "flies" to  touch  "Total  Awareness"  the  "Brahmam,"  the all-pervading  Reality.

Next : Discussion-3. "Method of penetration   in  detail"....

To be continued  ..


Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-s. 3. { Methods of penetrating Brahmam } & 4. { The analogy of penetration }.

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

 Mantram-s. 3.{ Methods  of  penetrating  Brahmam } & 4. { The  analogy  of  penetration }

Discussion-1. "Introduction of......"

In  these  two  inimitable  mantram-s  we  have  one  of  the  many  examples  in  Bhartheeya  philosophy ( Hinduism )  where  poetry  and  thought  are  welded  together.

Literary  Art,  nowhere  in  the  world,  has  so  far  outshown  as  it  is  here;  for  here,  we  have  an  example  of  exquisite  rhythm,  chicest  words,  pregnant  suggestions,  endless  significances  and  the  most  striking  picture,  all  brought  to  work  in  the  'Seva' ( service )  of  philosophy  at  its  best.

In  these  two  mantram-s,  we  have  the  entire  'Vedanthic  Sadhana' explained  to  exhaustion.

No  wonder  then  we  observe  this  mantram  at  the  lips  of  every  writer,  in  the  throat  of  every  speaker!!.

Next : Discssion-2. "Penetrating  Truth-Centre" ....

To be continued…

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-s. 3. { Methods of penetrating Brahmam } & 4. { The analogy of penetration }.

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

 Mantram-s. 3.{ Methods  of  penetrating  Brahmam } & 4. { The  analogy  of  penetration }


3.
Dhanur  grhitvau-panisadam  mahastram

saram  hyupasa-nisitam  sandhayita,

ayamya  tad  bhava-gatena  cetasa

lakshyam  tadev-aksaram  somya  viddhj.



dhanuh  =  bow;

grhitva  =  having  taken;

aupanisadam  =  furnishad  by  Upanishad-s;

mahastram  =  the  great  weapon;

saram  =  arrows;

hi  =  indeed;

upasanisitam  =  sharpened  by  Japam;

sandhayita  =  must  be  fixed;

ayamya  =  having  drawn;

tad  bhavagatena  =  fixed  on  the  Brahmam;

cetasa  =  with   mind;

lakshyam  =  the  mark,  goal  ( Brahmam);

tat  =  that;

eva  =  alone;

aksaram  =  immortal  Brahmam;

somya  =  O  friend;

viddhi  =  penetrate  ( learn ).


" Having  taken  the  great  weapon  ---  the  bow  furnished  by  the  Upanishad-s  and  fixed  in  itn  the  arrow  rendered  pointed  by  constant  meditation;  and  having  drawn  it  with  the  mind  fixed  on  the  Brahmam…

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-2.{ Instrucions on contemplation upon Brahmam. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-2.{ Instrucions  on  contemplation upon  Brahmam. }

 Discussion -3. "Penetration"....


The  Center  of  Life  reigning  in  us,  this  seat  of  Consciousness  is  to  be  penetrated,  say  the  Sruti,  by  ourselves  with  our  mind.
In  Vedantham,  mind  and  intellect  are  considered  to  be  one  and  te  same  stuff  and  it  has  different  names,  only  to  indicate  its  different  functions.
With  the  intellect  to  discriminate  and  separate  the  dead-matter  from  the  dynamic  Spirit,  is  the  'Vedantha-Sadhana'  for  the  intellect,  which  is  fulfilled  only  when  we  seek  and  establish  our  identity  with  the  Spirit.
Feel,  Feel,  Feel----- Feel  the Eternal  Nature  of  the  Spirit  which  is  All-pervading,  All-perfect  and  All-full.
This  is  the  method  of  'Vedantham  meditation'  --- know,  feel,  expand  and  realize.
How  to  penetrate  is  explained  below  in  the  subseq…

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-2.{ Instrucions on contemplation upon Brahmam. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-2.{ Instrucions  on  contemplation upon  Brahmam. }

Discussion-2. "Abode" ....

It  is  that  to  which  we  go  back  when  tired  or  when  the  work  is  over.

Brahmam  is  here  descibed  as  the  abode  of  the  universe  and  the  creatures  living  in  it,  in  the  very  same  sense.

Out  of  the  Truth  came  ( born /manifest ) life  and  matter,  in  it  ( Truth )  they  exist;  and  into  Truth  they  shall  go  back  ( perish ).

Next : Discussion -3. "Penetration"....

To be continued  ...




Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-2.{ Instrucions on contemplation upon Brahmam. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-2.{ Instrucions  on  contemplation upon  Brahmam. }

Discussion-1. Recap ...

In  the  light  of  the  exhaustive  treatment  we  had  of  the  previous  mantram (1),  this  statement  shall  not  in  any  way  be  very  difficult  for  any  one  to  follow.

Subtlety  in  philosopy  is measured  by  its  pervasiveness.

Thus,  solid  is  the  grossest,  it  is  grosser  than  liquid,  and  the  liquid  is  grosser  than  the  gas.

The  Truth  is,  as  we  have  seen,  all-pervading  and  naturally,  it  must  be  subtlest,   we  can  think  of.

Next : Discussion-2. "Abode" ....

To be continued  .....    




Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-2.{ Instrucions on contemplation upon Brahmam. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-2.{ Instrucions  on  contemplation upon  Brahmam. }


Yad-arcimad  yad-anibhyonu  ca

yasmin-loka  nihita  lokinas-ca,

tad-etad-aksharam  brhama  sa  pranas-tadu  van-manah

tad-etat  satyam  tad-amrtam  tat  ved-dhavyam  somya  viddhi.


yat  =  that  which;

arcimat  =  luminous;

yat  =   that  which;

anubhyah  -  than  the  subtlest;

anuh  =  subtle;

ca  =  and;

yasmin  =  in  which;

lokah  =  worlds;

nihitah  =  seated;

lokinaah  =  inhabitants;

ca  =  and;

tat  =  that;

etat  =  this;

aksharam  =  immortal;

brahma  =  Brahman;

sah  =  He;

pranah  =  life;

tat  =  that;

u  =  alone;

vak  =  speech;

manah  =  mind;

tat  =  tht;

etat  =  this;

satyam  =  reality;

tat  =  that;

amrtam  =  immortality;

tat  =  that;

veddhavyam  =  that  which  should  be  penetrated;

somya  =  O  my  friend;

visshi  =  penetrate.



"Luminous,  subtler  than  even  the  subtlest,  that  imperishable  Brahmam  alone  is  the  abode  of  the  world  and  all …

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-1.{  Pointers  to  the  nature  of  Brahmam  and  advice  how  to  know  it. }

Discussion-9. "The  one  beyond  the  understanding  of  creatures" ...

This  is  not  a  statement  of  despair  or  hopelessness.

Nor  is  it  a  declaration  that  the  Upanishad-s  are  merely  pointing  out  a  beautiful  idealism  of  dreamy  nothingness  which  is  not  within  the  scope  of  ant  man's  actual  experience.

This  is  a  way  in  which  the  gross  mind  and  intellect  or  the  idle  materialism  interpret  this  sacred  expression  in  the  scripture.



This  is  a  false  and  sad  misunderstanding  of  a  great  Truth.

When  the  Sruti  says  that  the  " Spirit  is  beyond  the  intellect,"  she  only  means  to  say  that  the  Spirit  is  the  Subject  which  is  the  thinker,  in  the  intellect.

The  instruments  of  thinking  have  no  vitality  of  their  own  to  think  themselves  without  the  think…

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-1.{  Pointers  to  the  nature  of  Brahmam  and  advice  how  to  know  it. }

Discussion-8. "Our Eternal Nature" ...

This  Self  includes  and  incorporates  in  itself  the  essence  behind  all  that  has  form  and  all  that  has  no  form  ---  all  the  world  of  objects  and  the  world  of  thoughts  and  ideas.

Here  is  a  subtle  hint  that  mere  withdrawing  of  our  identifications  with  the  world  of  objects  and  reveling  in  the  inner  world  of  our  own  thoughts  and  emotions  cannot  make  us  reach  the  Reality.

Thus  to  meditate  upon  the  forms  of  the  Lord  or  to  repeat  His  glory  and  thereby  to  get  into  a  state  of  blissful  unawareness  of  the outer  world  is  not  in  itself  the  goal;  one  will  have  to  transcend  even  the  formless  world  of  thoughts  and  ideas  to  reach  the  "No-man's  land  of  our  Eternal Nature."

Next : Discussion-9. "Th…

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-1.{  Pointers  to  the  nature  of  Brahmam  and  advice  how  to  know  it. }

Discussion-7. "the  subject  knowing  itself  to  the  subject"  ...

The  Supreme  Reality  is  to  be  known  not  in  the  ordinary  sense  of  knowing,  wherein  we,  through  the  help  of  our  sense-organs,  know  the  objects  which  are  other than  ourselves.

"HERE  THE  KNOWING  IS  'THE SUBJECT  KNOWING  ITSELF  TO  BE  THE  SUBJECT,'
WHICH MEANS  THE  AWARENESS  EXPERIENCING  ITSELF."

Thus,  to  know  the  Truth  is  to  "experience  Truth  to  be  nothing  other  than  ourselves."

This  Experience  makes  us  aware  that  we  are  nothing  but  the  "TRUTH" itself.

Next : Discussion-8. "Our Eternal Nature" ...

To be continued  ....




Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-1.{  Pointers  to  the  nature  of  Brahmam  and  advice  how  to  know  it. }

Discussion- 6. "Moves,  breathes  and  winks"......

Moves,  breathes  and  winks :-

Under  these  three  classifications  one  can  bring  the  entire  universe.

Rivers,  waves,  trains  and  cars  though INERT  in  themselves  fall  under  the  category  of  those  that  move;  so  too,  the  concept  of  TIME.

The  entire  kingdom  of  living - beings  breathes  and  with  intelligence  the  winking  starts,  so  that  on  the  whole,  Mother  Sruti  here  includes  in  Her  definition  of  the  entire  universe  constituted  of  inert  bulks  that  move  the  entire  kingdom  of  living  organisms   and  intelligent  beings.

Next : Discussion-7. "the  subject  knowing  itself  to  the  subject"  ...

To be continued  ....





Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-1.{  Pointers  to  the  nature  of  Brahmam  and  advice  how  to  know  it. }

 Discussion-5. "Great  and  the  support  of  all"....

Great  and  the  Support  of  all : -

The  Eternal,  we  have  already  found,  must  be  formless  and  the  formless  must  be  all-pervading.

Elsewhere,  in  the  'Sruti,'  we  have  the  statement,  that  Truth  'pervades  all,  and  nothing  pervades  it'.

Naturally,  the  extent  and  dimentions  of  Truth  must  be  greater  than  the  greatest,  since  it  is  "Infinite."

It  is  the  support  of  all,  in  the  sense  that,  if  Consciousness  is  removed  nothing  exists;  if  existence  is  removed  from  the  table,  the  table  should  become  npn-existence.

The  Self  being  the  very  source  of  all,  it  becomes  the  cause  for  everything  perceived  or  felt.

The  "cause  is  the  support  of  all  the  effects" ---

Clay  is  support  of …

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-1.{  Pointers  to  the  nature  of  Brahmam  and  advice  how  to  know  it. }

Discussion-4. "Moving  in  the  cavity  of  the  Heart"....

Moving  in  the  cavity  of  the  Heart :

In  the  love-heart  is  the  cave  of  intellect  in  which  intelligence  resides;  and  according  to  the  vedantik  language,  Atma  or  the  Spirit  is  the  central  light  in  the  intelligence.

The  best  part  of  a  potato-puff  is  certainly  that  piece  which  is  in  the  core  of  it.

The  heart  in  a  person  is  universelly  accepted  as  the  seat  of  all  that  is  humane.

And  intellect  honeyed  by  the  sweet  contents  of  a  love-heart  alone  has  the  divine  qualities  and  the  required  subtlety  to  seek  and  find  the  Spirit  in  us.

The  consciousness  is  to  be  realised  in  the  intelligence  when  it  is  integrated  completely  through  a  harmonious  process  of  balanced  development  of  both  the  head…

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-1.{  Pointers  to  the  nature  of  Brahmam  and  advice  how  to  know  it. }

Discussion - 3. "Existing  very  close" ..

The Atma  or  the  Divine  Spark  in  us  is  considered  to  be  the  closest  to  us,  since  it  is  the  very  center  of  our  personality.

Compared  to  its  nearness  to  us,  even  the  body  is  a  distant  object.

We  use  the  pronoun  'that' to  indicate  something  which  is  farther  from  another  object  which  is  nearer  to  us ---  indicated  by  the  term  'this.'

Compared  to  the  Atma,  even  the  intellect  is  but  an  object  distant  from  it;  and  so  it  has  to  be  indicated  by  the  term  'that'.


The  center,  the  nearest  one,  is  'this  Atma'.

The  object  is  the  nearest  to  us  because  in  "our  real  nature  we  are  the  subject,  and  everything  other  than  the  subject  cinstitutes  the  world  of  objects".

The  Atma  i…

Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-1.{  Pointers  to  the  nature  of  Brahmam  and  advice  how  to  know  it. }

Discussion-2. "Bright " .......

Bright :

Consciousness  is  considered  to  be  bright  in  the  sense  that  it  is  the  light  that  illumines n for  us  our  thoughts  and  ideas.

Ordinarily  a  man  would  say  without  knowing  much  of  philosophy  that  he  can  see  the  emotions  and  ideas  rising  in  him.

If  he  could  recognize  them,  there  must  be  some  light-principle  that  should  brighten  the  things  seen.

This  Light  that  illumines,  that  is  within,  is  certainly  the  light  of  intelligence  in  the  intellect.

This  is  not  the  physical,  ordinary  light  as  known  to  the  scientists;  it  is  the  CONSCIOUSNESS,  the  LIFE-PRINCIPLE  in  the  individual.

Next : Discussion - 3. "Existing  very  close" ....

To be continued  ....




Mundakopanishad : CHAPTER-2. SECTION-2. MANTRAM-1.{ Pointers to the nature of Brahmam and advice how to know it. }

Mundakopanishad :

 CHAPTER-2.

SECTION-2.

MANTRAM-1.{  Pointers  to  the  nature  of  Brahmam  and  advice  how  to  know  it. }

Discussion-1. "What Mother Sruti  proposes"........


In  tis  section  "Mother  Sruti" proposes  to  give  her  readers  a  complete  picture  of  Truth  and  a  direct  method  of  flight  for  this  glorious  destination  is  also  pointed  out.

As  such  it  is  only  just  in  the  fitness  of  things  that  she  should  open  this  section  with  such  a  pregnant  mantram  indicating  in  its  phraseolog  a  wealth  of  meaning  and  a  host  of  significance.


Next : Discussion-2. "Bright " ........

To be continued  .....