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MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-6. { Liberation is their's who gain clear understanding} -



MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

 MANTRAM-6. { Liberation  is  their's  who  gain  clear  understanding}

 Discussion-2. "a  matter  of  experience  ( nishta )  is  needed  to  complete  the  study  of  the  Upanishads....."

Hence,  a  personal  study  of  the  scripture  may  not  be  always   sufficient  to  help  the  Sadhaka
to  go  beyond  the  literary  meaning  of  the  language  used,  and  reach  the  realms  of  Truth  indicated  by  the  language  texts.

To  a  large  extent,  a  matter  of  experience  ( nishta )    is  needed  to  complete  the  study  of  the
Upanishad-s.

Hence  it  is  that  the  mantram    here  qualifies  a  greater  seeker  as  one  who  has  well-ascertained,  beyond  all  traces  of  doubt,  the  true  import  of  the  sacred  mantram.

"Misunderstandings,  half-understandings  and  non-understandings,  can  blockade  the  real  fulfilment  of  a  sincere  study  of  the  scriptures."

Next : Discussion-3. "By  the  Yoga  of  renunciation......"

To be continued  ....

NOTE :

"Misunderstandings,  half-understandings  and  non-understandings,  pretending, can  blockade"

"This  is  what  happening  to  the  comments  of  Budget   by  the  whole  Opposition  political  parties  out  side  the  Parliament  now."  

As if they  could  have  better,  these  idiots  pretend  that  the  public   had  no  experience  of  their  output  on  their  tenures  in  various  opportunities  in  their  states  as  well  as  in  the  centre.!!!


"The JNU politically  poisoned  so  called  students  (  fools )  must  read  the  above  message  on  Sri  Rama  Bhaktha  Hanuman, these  fools  still  have  a  chance  to  get  blessed  and  get  moksham  from  the  clutches  of  political  idiots."  

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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  ....