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MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM- 5. { Helpful means to Self-realization }

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-1.

MANTRAM - 5. { Helpful  means  to  Self-realization }


Discussion-1. "Satyam, Ahimsa, Brahmacaryam"


Satyam  ( truthfulness ),  Ahimsa ( non-injury ),  Brahmacaryam ( self-control )  are  the  three  main  corner-stones  of  the  Temple  of  Hinduism.

Even  when  our  scriptures  enumerated  these  three  fundamentals  for  a  purely  godly  life,  they  took  pains  to  see  that  Satyam  ( truthfulness )  has  been  mentioned  as  the  first.

"Satyam"  is  that  which  is  not  false.

In  ordinary  transactions  of  life  we  mean  by  truthfulness,  a  complete  faithfulness  between  the  thoughts  in  the  mind  and  the  words  expressing  them.

If,  for  example,  we  are  thinking  that  a  thing  is  bad  and  we  say  that  it  is  good,  we  have  committed  an  adultery  of  conscience  and  in  this  instance  we  are  said  to  be  false  or  untrue.

Next : Discussion-2. "Satysm"  .....

To be continued  ...…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM- 5. { Helpful means to Self-realization }

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-1.

MANTRAM - 5. { Helpful  means  to  Self-realization }





Satyena  labhyas - tapasa  hyesa  atma

samyag - jnanena  brhma - caryena  nityam,

antah - sarire  jyotir - mayo  hi  subhro

yam  pasyanti  yatayah  kshina - doshah.




satyena  =  by  veracity  ( truth );

labhyah  =   is  attained;

tapasa  =  by  concentration,  austerity;

hi  =  verily;

esah  =  this;

atma  =  Jivatma ( Self );

samyak   jnanena  =  by  true  knowledge,  wisdom;

brahma-caryena  =  by  self-control,  continence;

nityam  =  constantly;

antah - sarire  =  within  the  body ( or  mind );

jyotirmayah  =  resplendent,  luminous;

hi  =  verily;

subhrah  =  stainless;

yam  =  whom;

pasyanti  =  see  ( behold );

yatayah  =  self  controlled,  sannyasin-s,  ascetics;

kshina-doshah  =  who  are  purified,  sinless.









 "The  Self  is  attained  through  veracity,  concentration,  wisdom  and  continence;  cultivate  all  of  them  constantly.

When  impurities  ( thus )  dwindle,  the  ascetic  beholds  HIM  -- …

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM- 4. { Supreme knower of Brahmam }

Very Important Mantram   full  of  Vedantam,  study  carefully,  and  store  in  your  memory  for  ever  throughout  your  life.

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-1.

MANTRAM -4. { Supreme  knower  of  Brahmam }

Discussion-4. "Kriyavan" ***......

Here,  in  the  mantram,  this  absurd  idea  of  **sleeping  saints  and  idle-masters**  has  been  atom-bombed  by  the  term  "Kriyavan."

He  must  be  active;  and  he  alone  can,  in  the  true  sense  of  the  term,  be  active.

His  *selfless  action * alone  can  bring  in   any  enduring  cultural  upliftment  for  the  society  of  animal-men.

If  we  have  today anything  to  be  congratulated  upon  in  terms  of  our  mental  and  intellectual  purity,  and  in  any  sense  if  we  can  claim  any  nobility  or  superiority  over  the  animal  or  the  brute,  it  is  all  entirely  due  to  the  blessings  of  men  of  God-realisation.

It  is  not  the  sword  of  the  warrior  or  the  might  of  the  em…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM- 4. { Supreme knower of Brahmam }

Sri Krishna Temple Guruvayur, Thrissur Dist, Kerala, India.


Very Important Mantram   full  of  Vedantam,  study  carefully,  and  store  in  your  memory  for  ever  throughout  your  life.



MUNDAKOPANISHAD

CHAPTER-3.

SECTION-1.

MANTRAM -4. { Supreme  knower  of  Brahmam }




Discussion-3. "Half-understanding  ..... dangerous  .....  than  not  knowing  at  all ...




1. Half-understanding  of  any  religious  texts  or  a  scripture  is  more  dangerous  than  not  knowing  it  at  all.



2. It  is  probably,  the  half-learned  book-worms  that  have  brought  about  in  Bharatham  in  all  religions  and  others,  the  tragic  tradition  that  the  realized  Rishi  has,  after  the  Self-Discovery,  no   work  to  perform.


3. There  are,  no  doubt,  statements  to  that  effect  in  the  scriptures,  but  therein,  any  one  who  is  well  initiated  into  the  truth  of  the  literature  can  understand  that  Mother  Sruti  has  meant  only  the  renunciation  of  all  "desir…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM -4. { Supreme knower of Brahmam }

Very Important Mantram   full  of  Vedantam,  study  carefully,  and  store  in  your  memory  for  ever  throughout  your  life.

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-1.

MANTRAM -4. { Supreme  knower  of  Brahmam }

Discussion-2. "Sporting  in  Self,  Delighted  in  Self"

Thus,  when  a  seer   in  his  supreme  wisdom  realizes  his  own  Self  and  gets  thus  fully  awakened  from  the  dream-world,  he  stops  blabbering.

Thereafter  to  him  nothing  is  of  as  much  importance  as  the  Self  and  its  glory.

Thereafter his  only  occupation  would  be  to  sport  in  the  Self,  Krida  ( sport )  and  Ratih  ( delight ) --

two  words  of  almost  the  same  meaning  in  Samskrtam  ---  and  yet,  they  have  a  very  subtler  difference  in  the  texture  of  their  meaning.

"The  word  Krida  is  used  when  the  joy  gained  by  us  is  due  to  our  coming  in  contact  with  things  in  the  outside  world  and  Ratih  is  joy  gained  by  us  in  ourselves  w…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM -4. { Supreme knower of Brahmam }

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-1.

MANTRAM -4. { Supreme  knower  of  Brahmam }

Very Important Mantram   full  of  Vedantam,  study  carefully,  and  store  in  your  memory  for  ever  throughout  your  life.

Discussion-1. "PRANA" .......


He,  ( Lord )  who  is  'Prana' :  -  "PRANA"  is  here  used  as  the  TOTAL  PRANA  which  in  Vedantam  is  called  "SUTRATMA"  which  is  the   "GOD-PRINCIPLE" OR  "ISVARAN".

On  realizing  the  Pure  Consciousness  the  SEER  at  once  realizes  that  it  is  in  truth  the  CREATOR,  the  MAINTAINER,  and  the  ANNIHILATOR  of  the  entire  world  of  finite  objects  and  feelings.

Knowing  this,  a  fulfilled  seeker  no  more  blabbers;  no  more  wastes  his  thoughts  on  things  finite.

He  has  no  more  any  interest  in  a  world  of  earning  and  hoarding,  competing  and  gaining,  striving  and  suffering,  gathering  and  spending.

After  having  awakened  from  a  dream,  the  a…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM -4. { Supreme knower of Brahmam }

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-1.

MANTRAM -4. { Supreme  knower  of  Brahmam }


Prano   hyesa  yah  sarva-bhutair-vibhati

vijanam  vidvan  bhavate  nativadi,

atma-krida  atma-ratih  kriyava

nesa  brahma-vidam  varishthah.


pranah  =  prana  (  breathes / svasam );

hi  =  verily;

esah  =  this  ( Being );

yah  =  who;

sarva-bhutaih  =  from  all  beings;

vibhati  =   shines,  reveals;

vijanam  =  knowing  well;

vidvan  =  the  wise  man;

bhavate  =  becomes;

na  =  does  not;

( bhavate  =  becomes );

ativadi  =  a  vain  blabbler;

atma-kridah  =  sporting  in  Self;

atma-ratih  =  delighted  in  Self;

kriyavan  =  doing  acts  (  devotional  practices);

esah  =  this;

brahma-vidam  =  of  those  who  know  Brahmam;

varishthah  =  the  best.


"Knowing  Him  ---the  prana, ' revelling  in  all  beings,  the  wise  man  stops  all  his  blabberings.  Sporting  in  Self,  delighted  in  Self  and  doing  acts  ( enjoined ),  this  man  is  the  Best  of  those  who  know  the  BRAHM…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-3. { Annihilation of sorrow through God realization Continued ... }

Chennai Thiruvallikeni Parthasarathy temple

MUNDAKA  UPANISHAD

 CHAPTER-3.

SECTION-1.

MANTRAM-3. { Annihilation  of  sorrow  through  God  realization  Continued  .....}

Discussion-4. "dvija ---  the  twice-born  or  brahmana  ......."


Such  a  one,  in  his  realization  of  his  own  Supreme  dignity,  no  more  hopes  or  craves  to  gain  merits  or  dares  to  get  himself  upset  by  the  soul-killing  fears  of  demerits  or  sins.

The  sins  or  demerits  are  all  qualities  of  the  mind;  they  are  the  toys  of  man  in  his  evolutionary  childhood.

When  he  grows  up  and  grows  beyond  the  second  womb-existence  as  an  ego,  he  throws  off  these  ego-shells ( mind  and  intellect )  and  comes  out  to  the  realization  that  he  is  the  All-pervading  Pure  Awareness.

"Such  one  alone  is  the  dvija  ----  the  twice - born  or  brahmana." 

1. The  first  birth  of  a  God  is  in  the  form  of  a  man  from  his  own  mother's  w…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-3. { Annihilation of sorrow through God realization Continued ... }

Chennai Thiruvallikeni Parthasarathy temple

MUNDAKA  UPANISHAD

 CHAPTER-3.

SECTION-1.

MANTRAM-3. { Annihilation  of  sorrow  through  God  realization  Continued  .....}


Discussion-3.  "A  state  of  ABSOLUTE  AND  UNSHAKABLE  EQUIPOISE" ......


The scripture  here  says,  "When  such  diligent  and  lucky  seeker  successfully  rediscovers  himself  to  be  nothing  but  the  All-pervading,  the  Light  of  Lights,  the  Pure  Awareness,  which  is  the  Reality,  the  source  of  light  behind  every  name  and  form,  in  him  all  mortal  agitations  end   and  no  more  dare  the  sense  of  limitation  and  finitude  reach  his  bosom  to  make  him  choke  with  the  agonies  of  the  spiritual  unrest."

He  reaches  "a  state  of  absolute  and  unshakable  equipoise."

No  circumstance  in  the  world  can,  thereafter,  upset  him.

No  independent  thought-wave  within  can  rise  to  overwhelm  him.

Under  all  conditions,  within  or  without…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-3. { Annihilation of sorrow through God realization Continued ... }

Chennai Thiruvallikeni Parthasarathy temple

MUNDAKA  UPANISHAD

 CHAPTER-3.

SECTION-1.

MANTRAM-3. { Annihilation  of  sorrow  through  God  realization  Continued  .....}

Discussion-2. "Awareness  ...."

On  redeeming  himself  from  his  per-occupation  with  the  world,  both  with-out  and  with-in,  to  some  extent  he  experiences  a  state  of  vacuum  or  zero  which  is  experienced  as  a  blank  or  void  only  with  reference  to  his  previous  experiences  of  mental  agitations  and  intellectual  disturbances.


With  reference  to  the  dream,  which  the  dreamer  was  seeing,  when  he  wakes  up,  he  can  certainly  say  his  mind  is  void  ( of  the  dream  and  his  dream  experiences ).


A  seeker  observing  with-in,  at  this  moment  discovers  for  himself  that  this  void  is  a  fact  "positively" known  and  realized  by  him,  and  therefore,  there  is  a  "Positive  Awareness"  which  is  making  it  possible  for  him  to…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-3. { Annihilation of sorrow through God realization Continued ... }

MahaVishnu  Temple ( Sri Padmanabhaswami Temple ) -Thiruvananthapuram ( Kerala )

Lord  Vishnu  ( Anantha sayanam )


MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-3. { Annihilation  of  sorrow  through  God  realization  Continued  .....}


Discussion-1. "Discovering  the  Reality  behind  the  unreal ......."


As  aspirant,  during  his  seeking,  is  but  a  deluded  ego  striving  hard  to  discover  for  himself  the  Reality  behind  the  unreal,  the  true  among  false.

But  every  aspirant  of  truth  seeking  is  the  "SEER"  of  tomorrow.

When  the  aspirant,  through  meditation,  has  successfully  and  completely  withdrawn  his  entire  attention  from  the  outer  world  of  sense-objects  and  his  inner  world  of  thoughts  and  feeling,  he  releases  within  himself  a  mighty  power  of  energy  free  for  application.

It  is  the  job  of  the  seeker  to  make  use  of  this  newly  generated  energy  in  discovering  the  very  bowels  of  &…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-3. { Annihilation of sorrow through God realization Continued ... }

Guruvayur ( Thrissur Dist, Kerala ) Sri Krishna Temple.


MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-3. { Annihilation  of  sorrow  through  God  realization  Continued  .....}


Yada  pasyah  pasyaye  rukma-varnam

kartaram-isam  purusham  brahma-yonim,

tada  vidvan  punya-pape  vidhuya

niranjanah  paramam  samyam-upaiti.



yada  =  when;

pasyah  =  seer;

pasyate  =  realizes;

rukma-varnam  =   { literature meaning -- of  the  golden  colour }  self-effulgent;

kartaram  =  the  maker;

isam  =  the  Lord,  the  ruler;

purusham  =  the  Supreme  Being;

brahma-yonim  =  { literature  meaning -- progenitor  of  Brahmas }  source  of  the  Creator;

tada  =  then;

vidvan  =  the  wise  one;

punya-pape  =  all  deeds  of  merits  and  demerits;

vidhuya  =  shaking  off;

niranjanah  =  stainless;

paramam  =  the  Supreme;

samyam  =  state  of  equipoise;

upaiti  =  attains.



"When  the  seer  realizes  the  self-effulgent  Supreme  Being  --the  ruler,  maker  and  source  of  the  Crea…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-2. { Annihilation of sorrow through God realization }

Rishikesh Temple


MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-2. { Annihilation  of  sorrow  through  God  realization }


Discussion-2. "Delusions......"


The  crawling  form,  the  shiny  skin,  the  horrid  patches,  the  terrible  hood,  the  deadly  fangs  all  belong  to  the  delusory  'Snake'  and  not  to  the  'Rope' which  is  the  'Reality' behind  it.

The  one  who  in  his  'Delusion'  has  come  to  be  threatened  by  the  disturbibg  aspects  of  the  'Snake'  has  only  to  seek  and  discover  the  'Rope' behind  it;

the  "vision  of  the  'Rope' "   means  the  total  cessation  of  the  "vision  of  the  'Snake' "  and  the  total  regaining  of  his  own  permanent  state  of  normalcy.



Similarly,  the  various  false  values;  wrong  notions,  attachments,  lust,  greed,  passions,  fears,  and  despairs  are  all  for  the  jiva,  because,  it  has  started   dreami…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-2. { Annihilation of sorrow through God realization }

Badrinath Temple



MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-2. { Annihilation  of  sorrow  through  God  realization }


Discussion-2.. "It is the  destiny  of  ego......."


Is  it  the  destiny  of  the  EGO  to  suffer  thus  eternally  in  its  own  delusions ?

The  Sruti  here  answers  most  pointedly  that  this  game  in  ignorance  is  only  a  temporary,  passing  one  and  that  at  any  given  moment  a  jiva  could  reach  the  state  of  peace  and  perfection  by  merely  discovering  its  own  real  nature  to  be  nothing  other  than  that  of  the  "THE  WITNESSING  BIRD".

Next : Discussion-2. "Delusions......"

To be continued  ....




MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-2. { Annihilation of sorrow through God realization }

Badrinath Temple



MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-2. { Annihilation  of  sorrow  through  God  realization }


Discussion-1. "A  flood  of  light  on  the  previous  mantram"


This  mantram  throws  a  flood  of  light  on  the  previous  one  since  this  Sruti  is  pointedly  declaring  what  the  two  birds  stand  for.

EGO  is  the  Supreme  Awareness  expressed  through  the  mental  agitations  and  the  intellectual  throbbing  in  mam.

This  EVIL  has  come  to  exist  due  to  its  own  ignorance  of  its  real  nature,  it  entertains  desires  and  strives  to  fulfil  them  in  the  outer  world  of  sense-objects.

Thus  the  EGO-CENTRE,  perplexed  as  it  were,  continuously  grieves  in  its  own  state  of  impotence  and  helplessness.

Next : Discussion-2.. "It is the  destiny  of  ego......."

To be continued  .....


MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-2. { Annihilation of sorrow through God realization }

Kedarnath Temple


MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-2. { Annihilation  of  sorrow  through  God  realization }



Samane  vrkshe  puruso  nimagno-


nisaya  socati  muhyamanah,


justam  yada  pasyaty-anyam-isam-asya


mahimanam-iti  vita-sokah.


samane  =  in  the  same;

vrkshe  =  on  the  tree;

purushah  =  purushan;

nimagnah  =  is  sunk  in  ignorance;

anisaya   =  by  its  impotence;

socati  =  grieves;

( sah  =  he );

muhyamanah  =  being  deluded;

justam  =  the  worshipful;

yada  =  when;

pasyati  =  sees;

( tada  sah  =  then  he );

anyam  =  the  other;

isam  =  the  Lord;

asya  =  His;

mahimanam  =  glory;

iti  =  thus;

vita-sokah  =  free  from  dejection.



"Seated  on  the  self-same  tree,  ONE  ( one  bird  out  of  two )  of  them  ---  the  'EGO'  ---  sunk  in  ignorance  and  deluded,  grieves  for  his  impotence.  But  when  he  sees  the  other  (  other  bird  )   the LORD,  the  worshipful  ---  and  His  Glory,  he  becomes  free  from  deje…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-1. { Another method of pointing to 'Brahmam' ---- two birds staying on the same tree. }

Kedarnath Temple

MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-1. { Another  method  of  pointing  to 'Brahmam'  ----   two  birds  staying  on  the  same  tree.  }


Discussion-6.  "remaining  as  a  pure  witness  .... "


To  remain  as  a  pure  witness  rooted  in  our  Real  Nature,  as  the  ALL-PERFECT,  ALL-BLISSFUL,  PURE-CONSCIOUSNESS,  IS  to  "TRANSCEND" all  pains,  limitations  and  sufferings.

So  long  as  we  are  standing  on  the  escalator,  we  shall  be  moving   in  spite  of  ourselves;  in  case  one  standing  on  the  escalator  wishes  to  take  rest  on  the 'terra  firma',  he  can  do  so  only  if  he  steps  off  from  the  moving  escalator  to  the  way-side   footpath.

Similarly,  so  so  long  as  we  are  living  and  working  on  the  ever - moving and  ever - changing  material  plane,  peace  and  joy  shall  be  ours.

In  case  we,  from  our  false  identifications,  can  step  off  from  the  moving  med…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-1. { Another method of pointing to 'Brahmam' ---- two birds staying on the same tree. }

Haridwar


MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-1. { Another  method  of  pointing  to 'Brahmam'  ----   two  birds  staying  on  the  same  tree.  }


Discussion-5. Tree,  Two  birds,  then  the  third  "FRUITS"  what  is  the  role ?


Here,  the  fruits  are  the  "karmik " fruits  ---(  meaning  )   the reactions  of  one's  own  "Past  actions" .

The  past  karma-s  act  on  us  only  when  we  identify  ourselves  with  our  "matter - envelopments,"  and  through  them  with  the  world  outside.

An  outer  circumstance  or  an  inner  mental  attitude  cannot  in  itself  give  us  either  joy  or  sorrow,  unless  we  get  deluded  and  attached  to  it.

The  witnessing  bird,  though  it  lives  on  the  same  tree,  comes  to  suffer  neither  the  sourness  nor  the  sweetness,  because  it  has  no  desire  to  taste  the  hanging  fruits,  nor  does  it  entertain  any  hope  to  gain  happiness  from  the  fruit…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-1. { Another method of pointing to 'Brahmam' ---- two birds staying on the same tree. }

Haridwar


MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-1. { Another  method  of  pointing  to 'Brahmam'  ----   two  birds  staying  on  the  same  tree.  }


Discussion-4. "THE  REAL  'I'  AND  THE  FALSE  'I'  ..........."


The  two  birds  : - the  real  'I'  and  the  false  'I'  ----   live  in  one  and  the  same  tree,  the  body.

{ Here  the  tree  is  our  body,  and  the  two  birds  are   the  REAL  'I'  and   THE  FALSE  'I'   within  us }

The  ego,  in  its  delusions,  goes  on  pecking  at  the  hanging  fruits  and  comes  to  suffer  joy  and  sorrow,  satisfaction  or  dis-satisfaction,  according  to  the  taste  of  the  fruits  pecked.

Some  are  ripe,  some  are  unripe;  ripe  ones  are  sweet, ( joy )  unripe  ones  are  sour  ( sorrow ).

But,  the  other  bird,  which  all  along  remains  in  unperturbed  tranquillity,  merely  goes  on  witnessing  the  joys  and  sorrows  of  the  bird  bu…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-1. { Another method of pointing to 'Brahmam' ---- two birds staying on the same tree. }

MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-1. { Another  method  of  pointing  to 'Brahmam'  ----   two  birds  staying  on  the  same  tree.  }


Discussion-3. " Another example ...."


Taking  another  obvious  example,  let  us  try  to  understand  this.

The Sun  in  the  sky  never  trembles.

It  knows  no  movement.

But  the  reflection  of  the  Sun  in  the  mirror  is  shaky.

Similarly,  the  agitations  of  the  mind  cause  the  sense  of  agitations  in  the b ego,  the  ego  being  Awareness  reflecting  itself  in  "the  pool  of  moving  thoughts."

We,  identifying  ourselves  with  this  Ego-centre,  delude  ourselves  to  be  agitated  when  the  ego - reflection  formed  in  the  mind  is  agitated.

This  agitation  in  the  ego-reflection,  again,  is  caused  by  the  agitations  in  the  very  thought-flow.

Next  : Discussion-4. "THE  REAL  'I'  AND  THE  FALSE  'I'  ..........."

To be continued  ....





MUNDAKOPANISHAD : CHAPTER-3. SECTION-1. MANTRAM-1. { Another method of pointing to 'Brahmam' ---- two birds staying on the same tree. }

MUNDAKA  UPANISHAD


 CHAPTER-3.


SECTION-1.


MANTRAM-1. { Another  method  of  pointing  to 'Brahmam'  ----   two  birds  staying  on  the  same  tree.  }


Discussion-2. "about  two  birds   ......."


The  two  birds,  mentioned  here  as  living  in  great  friendship  upon  the  self-same  tree,

are  1. the  ego  and  2. the  divine  Spark  of  Life  in  us.

The  limited  ego-centre  identifying  itself  with  the  mind  and  the  body  comes  to  believe  that  it  is  the  sufferer  and  the  enjoyed.

Thus,  the  ego  suffers  the  joys  and  sorrows  of  life.

The  ego  has  all  appointments  and  disappointments  of  life.

All  successes  and  failures  belong  to  the  ego  and  not  to  the  "ATMA."

The  "DIVINE  SPARK" of  life  "NEITHER  PERFORMS  ANY  ACTION  NOR  HAS  THE  VANITY  THAT  IT  IS  THE  ENJOY-ER  OR  THE  SUFFERER."

Next : Discussion-3. " Another example ...."

To be continued  ....