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MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-3.{ "Foremost means of Self-realisation seeking the Self alone." }




MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM-3.{ "Foremost  means  of  Self-realisation  seeking  the  Self  alone." }

Discussion-4. "The  Rishi-s  say  that  the  Self  can  be  gained  ....."

If  none  of  these  accredited  methods  of  knowledge -- such  as  extensive  reading,  intense  study,  and  perfect  tution  --- can  make  us  realise  this  Supreme  Knowledge  and  take  us  to  the  spiritual  perfection,  does  it  amount  to  saying  that  Sruti - declarations  are  but  beautiful  paintings  of  an  unrealisable,  though  perfect  utopia?


**"In  the  second  part  of  the  mantram  this  doubt  completely  cleared" : -

**"Yame - vaisa  vrnute  tena  labhyah

tasyaisa  atma  vivrnute  tanum  svam."

**"It  is  gained  only  by  him  who  wishes  to  attain  it  with  his  whole  heart.  To  such  one,  the  Self  reveals  its  true  nature."


"The  Rishi-s  say  that  the  Self  can  be  gained  by  him  who  yearns  for  It  with  his  entire  inner  personality  and  the  experience  shall  be  in  all  its  IMMORTAL  AND  ETERNAL  FULLNESS."


In  the  second  half  of  the  mantram  there  is  a  construction  in  "Samskrtam"  which  is  available  for  two  interpretations,  and  the  great  Acharya - s  have  taken  them  both  to  establish  their  respective  philosophical  theories  of  "Dvaita" ( Dualism )   and  "Advaita" ( Non-dualism).


The  two  words  used  in  two  different  meanings  and  hence,  the  possibility  of  two  seemingly  oppose  suggestions.

NEXT : Discussion-5. "In  order  to  make  it  clear  the  details  are  given  below"    

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  ....