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MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-5. { Description of attaining Brahmam.}




MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM-5. { Description  of  attaining  Brahmam.}

Discussion-4. "Supreme  awareness...."

Naturally,  in  that sense  of  complete  fulfilment  there  cannot  be  any  desire;  and  when  desires  have  subsided,  there  in  that  bosom,  peace  must  necessarily  come  to  reign!!

Supreme  Awareness,  when  it  gets  identified  with  a  particular  body,  mind  and  intellect,  becomes  in  its  new  born  vanity  a  finite  and  suffering  mortal-soul  called  the  Ego.

When  the  ego  renounces  all  its  identifications  with  its  enveloping  wrappers  of  matter,  it  regains  its  native  glory  of  the  all-pervading  Life-Force.


This  is  best  explained  in  the  science  of  Vedantam   by  the  analogy  of  the  eternal  space  ( Akasam  / sky )  and  the  pot-space.

Space  conditioned  by  the  pot  assumes  for  itself  a  separate  ego-sense  and  comes  to  be  known  as  "the  pot-space."


But   the  moment  that  conditioning  is  destroyed,  as  for  example,  when  the  pot  is  broken,  the  'pot-space'  becomes  at  once  one  with  all-pervading  space!

In  fact,  even  inside  the  pot  the  space  was  never limited  but  was  ever  the  all-pervading  space.

Only  it  played  the  game  of  samsara   ...the  pains  of  limitations  ...  even  the  life  of  attachment  and  hatred!

Next :Discussion-5. "Seeker  rediscovers  himself  as  PURE  AWARENESS"...

To be continued  ....  


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MANDUKYA UPANISHAD : Chapter-1. "AGAMA PRAKARANA" ( The Scriptural Treatise ) Mantram-1, Discussion- 6.

MANDUKYA UPANISHAD
Chapter-1.
"AGAMA PRAKARANA"
( The Scriptural Treatise )

Mantram-1

"Harih  Aum,  Aum,-ityetad-aksharam-idam  sarvam

tasyopa-vyakhyanam  bhutam  bhavad-bhavisyad  iti

sarvam-onkara  eva,  yac-canyat-trikalatitam

tad-apy-onkara  eva."

Harih  Aum  =  symbol  of  para Brahmam;
Aum  iti  =  Omkara  ( iti )  thus;
etat  aksharam  =  this  syllable;
idam  sarvam  =  ( is )  all  this;
tasya  =  of  that  ( Omkara );
upa-vyakhyanam  =  a  clear  exposition;
bhutam  =  the  past;
bhavat  =  the  present;
bhavishyat  =  ( and )  the  future;
iti  =  thus  ( belonging  to );
sarvam  =  all  this;
Omkara  eva  =  ( is )  Omkara  only;
yat  =  that  which  is;
ca  =  and;
anyat  =  anything  else;
trikala  atitam  =  beyond  ( the  three  periods  of )  time;
tat  =  that;
api  =  also;
Omkarah  =  ( is )  Omkara;
eva  =  only.

"Harih  Aum, Aum,  the  word,  is  all  this.  A  clear  explanation  of  it  is  ( the  following )" : -

"All  that …

MANDUKYA UPANISHAD : Chapter-1. "AGAMA PRAKARANA" ( The Scriptural Treatise ) Mantram-2, Discussion- 1.

MANDUKYA UPANISHAD

Chapter-1.

"AGAMA PRAKARANA"
( The Scriptural Treatise )

Mantram-2

"Sarvam  hyetad  Brahma,  ayam-atma Brahma,
so' yam-atma  catuspat."

sarvam - all;

hi - indded;

etat -this;

brahma - this (is)  BRAHMAM;

ayam atma brahma - this Self ( ATMA IN US ) is BRAHMAM;

sah - That ( BRAHMAM );

ayam atma - ( which is ) this Self ( ATMA IN US );

catuspat - ( is ) covered with four quarters ( PARTS ).

"All this is verily BRAHMAM. This is BRAHMAM. This JIVATMA ( ATMA WITHIN US ) has four quarters ( parts )."

Discussion-1.

In the last mantram the great Rishi summarizing his transcendental wisdom declared, "all this is, verily, "AUM".

Continuing the declaration, the Rishi is now giving a discourse to the student and he says, "all this is BRAHMAM."

Naturally, it is clear that the great Master is wanting the student to understand that AUM is BRAHMAM.

AUM is not only indicates the Spiritual Centre in the Individual, but also r…

MANDUKYA UPANISHAD : INTRODUCTION-15.

MANDUKYA UPANISHAD
   INTRODUCTION-15.
It  is  possible,  that  Swami  Sri  Adi  Sankaracharya  did  not  quote  the  big  chunks  of  prose  as  such,  probably  because  it  did  not  afford  him  the  facility  of  serving  his  literary  purpose.
They  did  not  directly  serve  in  expressing  his  ideas,  nor  did  they  fall  to  the  rhythm  of  Swamiji's  chiselled  prose-melody.
It  would  be  better  appreciated   if  we  understand  that  Swamiji  was  not  only  a  Philosopher  but  also  a  Master  artist  at  his  pen.
To be continued  ....