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MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. Mantram-9. ( Knower of Brahmam becomes Brahmam. )

MUNDAKOPANISHAD
   CHAPTER-3. 
   SECTION-2.
  Mantram-9. ( Knower  of  Brahmam  becomes  Brahmam. )

Discussion-3. "Knower  of  Brahmam  becomes  Brahmam......"

A  drop  of  Sea,  so  long  as  it  is  trembling  at  the  tip  of  my  finger,  is  certainly  separate  from  the  Ocean : -

But  the  moment  it  tumbles  off  the  tip  and  falls  into  the  bosom  of  the  Ocean,  thereafter  it  cannot  claim  any  separate  name  or  form  or  personality,  but  certainly  becomes  one  with  the  entire  Ocean.

Similarly,  so  long  as  the  Spirit /  Soul /  Atma  /  Self  in  us    chooses  to  identify  itself  with  the  'delusive  Super-impositions  on  Matter,'   it  certainly  has  the  dreamy  experience  of  a  Separate  Existence.

Next : Discussion-4. "This  conditional  Atma....."
To be continued  ....

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. Mantram-9. ( Knower of Brahmam becomes Brahmam. )

MUNDAKOPANISHAD
   CHAPTER-3. 
   SECTION-2.
  Mantram-9. ( Knower  of  Brahmam  becomes  Brahmam. )

Discussion-2. "Rediscovery  of  the  spiritual  centre"

Rediscovery  of  the  spiritual  centre  within  oneself  is  at  once  the  experience  of  the  Total  Divine  Spiritual  Presence  everywhere.

To  taste  a  piece  of  jiggery  in  any  part  of  the  world  is  sufficient  to  give  us  an  experience  of  the  taste  of  all  the  jaggeries  of  every  part  of  the  world,  in  all   periods  of  time.

Thus,  the  Upanishad-s  declare  that  "a  knower  of  Brahmam  becomes  Brahmam."

Next : Discussion-3. "Knower  of  Brahmam  becomes  Brahmam......"
To be continued  .....






MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. Mantram-9. ( Knower of Brahmam becomes Brahmam. )

MUNDAKOPANISHAD
   CHAPTER-3. 
   SECTION-2.
  Mantram-9. ( Knower  of  Brahmam  becomes  Brahmam. ) 

Discussion-1. "Knowing ...."

Here  the  word  'knowing' is  to  be  understood  as  "Subjectively  experiencing."

A  Vedantik  seeker  strives  to  end  his  entire  negative  way   of  living  and  to  renounce  all  his  animal-values  of  life,  which  he  pursued  and  encouraged  during  his  days  of  ignorance.

As  he  develops  in  meditation,  he  comes  to  rediscover  himself  to  be  the  Supremely  Divine,  the  Omnipotent  and  Omniscient  Lord  Himself!!

All  the  'Vedantik  Sadhana'   is  only  to  annihilate  our  entire  false  ego-sense.

When  once  the  false  ego  conception  has  been  broken  down  through  our  discriminative  analysis  and  deep  meditations  upon  the  truth  of  the  Upanishad  declarations,  the  seeker  comes  to  recognize  the  spiritual  centre  in  himself.

Next : Discussion-2. "Rediscovery  of …

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. Mantram-9. ( Knower of Brahmam becomes Brahmam. )

MUNDAKOPANISHAD
  CHAPTER-3. 
  SECTION-2.
 Mantram-9. ( Knower  of  Brahmam  becomes  Brahmam. ) 

"Sa  yo  ha  vai  tat  paramam  brahma  veda
brahmaiva  bhavati  nasya-brahmavit  kule  bhavati,
tarati  sokam  tarati  papmanam
Guha-granthibhyo  vimukto-mrto  bhavati."

sah  =  he;
yah  =  who;
ha  vai  =  verily;
tat  =  that;
paramam  =  supreme;
brahma  =  the  Brahmam;
eva  =  verily;
bhavati  =  becomes;
na  =  not;
asya    his;
abrahmavit  =  who  does  not  know  Brahmam;
kule  =  in  his  line  ( family );
bhavati  =  is  born;
tarati  =  crosses;
sokam  =  grief;
tarati  =  crosses;
papmanam  =  sin;
Guha-granthibhyah  =  knots  of  the  heart;
vimuktah  =  being  free;
amrtah  =  immortal;
bhavati  =  becomes.

"He  who  knowsthat  Supreme  Brahmam  becomes  Brahmam,  and  in  his  line  ( family ), nonewho  knows  not  the  Brahmam  will  ever  be  born.He  crosses  grief;  crosses  sin,  and  being  free  from  the  knots-of-the-heart,  becomes  immortal.&q…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-8{ Analogy of rivers meeting ocean .... realised-men gaining Brahmam. }

MUNDAKOPANISHAD
 CHAPTER-3. 
 SECTION-2.
 MANTRAM-8. { Analogy of rivers meeting  ocean  ....  realised-men  gaining Brahmam. }

  Discussion-3. "The  state  of  Pure  Awareness  gained  by  a  seeker  ...... "

This  natural  phenomenon  is  made  use  of  in  the  scripture  to  explain  to  us  the  state  of  'Pure  Awareness' by  a  seeker  in  the  fulfilment  of  his  goal  of  life.

As  long  as  a  seeker  has  a  concept  of  separateness,  which  he  maintains  in  his  false  identifications  with  the  matter-wrappings  about  him,  so  long  in  him  exists  the  'samsarik'  ego-centre.

This  ego  is  the  painful,  mortal,  suffering  the  limitations  of  the  material  world.

The  moment  he  realizes,  through  discriminative  analysis  and  consistent  meditations,  that  he  is,  in  his  real  nature,  nothing  but  the  'Spiritual  Factor' and  that  even  the  very  delusive  'matter- envelopments'  as  the  body,  mind…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-8{ Analogy of rivers meeting ocean .... realised-men gaining Brahmam. }

MUNDAKOPANISHAD
CHAPTER-3. 
SECTION-2.
MANTRAM-8. { Analogy of rivers meeting  ocean  ....  realised-men  gaining Brahmam. }
 Discussions -2. "waters  ...."

Again,  even  among  the  rivers  according  to  the  lands  through  which  they  flow,  the  condition  of  their  waters  and  their  mineral  contents,  they  all  have  seperate  personalities  and  different  names.

So  long  as  they  are  rivers,  certainly  each  of  them  has  a  distinct  personality  of  its  own : -
Ganges  is  not  Mississipi;  Yamuna  is  not  Godavari.

But  once  they  all  reach  the  ocean  and  themselves  merge  to  become  one  with  the  Ocean,  they  lose  all  their  separate  forms,  distinct  qualities  and  different  names,  and  become  one  with  the  homogeneous  vast  expanse  of  the  Ocean.

Next : Discussion-3. "The  state  of  Pure  Awareness  gained  by  a  seeker  ...... "
To be continued  ....




MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-8{ Analogy of rivers meeting ocean .... realised-men gaining Brahmam. }

MUNDAKOPANISHAD
CHAPTER-3. SECTION-2.

MANTRAM-8. { Analogy of rivers meeting  ocean  ....  realised-men  gaining Brahmam. }
 Discussions -1. "waters  ...."

The  waters of  the  'Oceans'  in  another  form  become  the  'Cloud'  in  the  sky,  and  they  falling  down  in  'Showers' gain  for  themselves  a  different  name  as  'Rain';  and  again,  when  the  'Rain-waters'  collected  together  flow  down  continuously  in  a  'Stream'  from  the  higher  levels  to  the  'Sea-shore, 'they  are  called  by  a  different  name  as  the  'River.' Next : Discussion-"Waters " is to be continued  ...

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-8{ Analogy of rivers meeting ocean .... realised-men gaining Brahmam. }

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-8. { Analogy of rivers meeting  ocean  ....  realised-men  gaining Brahmam. }


"Yatha  nadyah  syanda-manah  samudre-

stam  gacchanti  nama-rupe  vihaaya,

tatha  vidvan  nama-rupat  vimuktah

parat-param  purusham-upaiti  divyam."


yatha  =  as;

nadyah  =  rivers;

syanda-manah  =  flowing;

samudre  =  into  the  sea;

astam  =  disappear;

gacchanti  =  get;

nama-rupe  =  name  and  shape;

vihaya  =  losing;

tatha  =  thus;

vidvan  =  the  wise  man;

nama-rupat  =  from  name  and  form;

vimuktah  =  being  free;

parat-param  =  the  highest  of  the  high;

purusham  =  Supreme  Divinity;

upaiti  =  attains;

divyam  =  eternal.


"As  flowing  rivers  get  themselves  disappeared  in  the  ocean  losing  their  special  names  and  distinct  forms,  so  the  wise  man  free  from  all  his  identifications  with  names  and  forms  goes  unto  the  highest  of  the  high  ---  the  Supreme  Divinity."

Next : Discussions -1. …

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD   CHAPTER-3.   SECTION-2.   MANTRAM -7.{ Nature  of  Liberation.}

Discussion-9. Summation.

To  a  realized  sage,  any  of  the  effects  of  the  previous  'Karma-s' are  no  more  there  to  live  through.

**And  again  the  realization  of  the  Self  is  gained  only  when  the  sense  of  separative   egoism  is  completely  and  totally  annihilated.**

***"Thus,  this  mantram  declares  that  the  deeds  with  their  reactions  and  the  ego-centre  with  all  its  false  vanities  merge  to  become  ONE  with  the  SUPREME  IMPERISHABLE  BEING."*** Next : Mantram-8.

To be continued  ...

NOTE :

***** 1. Christians   and  Muslims  if  understood  the  TATTVAM  ( Essence )  of  this  mantram  as  mentioned  above  they  will  not  attempt  to  convert  HINDUS!

2. Because  of  their  karma  of  attempt  to  and  convert  Hindus  to  their  folds,  they  are  fools  who  do  not  know due  to   their  ignorance  that  all  paths  lead  the  Self  to  t…

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD

 CHAPTER-3.

 SECTION-2.

 MANTRAM -7.{ Nature  of  Liberation.}

Discussion-8.

"Deeds  and  the  Self-full-knowledge" ... :  When  a  man  with  all  his  organs-of-knowledge  and  organs-of-action  intact,  lives  the  life  of  experiences,  he  cannot  but  live  without  performing  actions.


The  one  who   does  actions is  but  the  ego-centre  in  the  individual.


The  ego,  we  have  found,  is  but  the  light  of  Awareness  expressed  through  the  conditions  of  the  mind  and  intellect.


Hence,  the  expression  used  here  in  this  mantram,  the  "Self-full-of-knowledge,"  stands  for  the  ego  in  us.

Next : Summation.

To be continued  ....          

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM -7.{ Nature  of  Liberation.}

Discussion- 7. "The  devata-s  ( senses)  enter  ...."


"The  devata-s  ( senses )  enter  their  corresponding  deva-s  ( deities )" : -   ( First two  lines  of  this  mantram ) - 

We  have  already  seen  that  in  the  vocabulary  of  the  Upanishad-s,  whenthey  say  'the  presiding  deities  of  the  sense-organs,'   they  mean  only  'the  powers  of  the  receiving  the  sense  impulses  that  are  located  in  the  respective  sense-organs."

For  example, the  eye  is  considered  in  the  Vedantham to  be  presided  over  by  the  sun.

This  only  means  that  the  vision  of  the  eye  can  function  only  when  its  sense-objects  such  as  form  and  colour  are  in  the  medium  of  light;  and  the  sun  being  a  mass  of  light,  in  the  poetic  language  of  the  Rishi-s,  they  say  that  the  instrument  of  vision  ie  presided  over  by  the  Lords   of …

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM -7.{ Nature  of  Liberation.}


Discussion-6. "the  sixteen-faceted  Purushan...."


This  explanation  of  'Pippalada'   has  become  very  famous  in  the  'Bharatiya'  (Hindu)  scriptural  tradition,  and  we  have  very  many  repeated  references  to  the  spiritual  entity  in  us  as "the  Sixteen  faceted  Purushan."
In  this  mantram  under  discussion,  the  Sruti  is  trying  to  explain  what  happens  to  the  parts   ( Kala-s ),  when  the  'Purushan' is  realized  by  the  'Yogin'  in  'Samadhi.' 
"The  Kala-s  enter  into  their  elements" just  as  the  'Serpents' enters  into  the  'Rope'  and  when  the  rope  is  under  the  light  of  a  torch,  the  "true  knowledge  of  the  rope  ends  the  delusive  serpent." 
Next : Discussion- 7. "The  devata-s  ( senses)  enter  ...."
To be continued  ....  

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM -7.{ Nature  of  Liberation.}

Discussion-5.  "The Role of the food  taken  in .....  MIND"

The  food  yields  strength  or  vitality  in  us.
When  a  mind  is  thus  well  fed  and  full  of  vitality,  thoughts  manifest;  and  a  very  controlled  and  regulated  thought-flow  over  a  chosen  subject-matter  is  called  "Reflection " ( Mantram).
Mantram  is  a  formula  or  symbol  repeated  often  in  order  to  facilitate  the  above-mentioned  process  of  Reflection.
And  Mantra-s  chanted  in  a  certain  sequence  accompanied  by  the  various  rituals,  constitute  the  "Karmam."
"As  the  Karmam,  so  the  World" is  very  well-known  to  us"**
A  world  is  impossible  without  names  and  forms.
Thus,  the  sixteen  ring-lets  constitute  the  chain  of  bondage-and-sorrow  provided  by  the  delusive  world  which  is  the  creation  of  the  very  creative  urge  in  us!
Next : …

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM -7.{ Nature  of  Liberation.}

Discussion-4. "Synchronizing  and  coordinating  factor...."

When  we  have  thus  the  five  different  sense-organs  to  perceive  the  five  independent  and  heterogeneous  qualities,  unless  there  is  synchronizing  and  coordinating  factor,  we  could  not  have  the  organized  and  synthetic  knowledge  of  objects;  hence,  the  mind.


"Mind  is  produced  out  of  the  subtler  aspects  of  the  food  taken  in."  

Next : Discussion-5.  "The Role of the food  taken  in .....  MIND"

To be continued  ....






MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM -7.{ Nature  of  Liberation.}

Discussion-3. "When  the ...."

In  brief,  the  creative  urge  in  us  must  first  of  all  create  in  us  a  quality  of  faith  before  it  can  express  itself.

When  the  Creator  gains  faith,  the  grosser  five  great  elements  are  born  as  1. Space, 2. Air, 3. Fire, 4. Water and  5. Earth.

The  perceivers  of  qualities  of  these  five  elements  are  the  five  sense-organs.

1. Ear  to  perceive  the  quality  of  akasam ( space ), the  sound;

2. Skin  to  perceive  the  qualities  of  air,  the  touch;

3. Eye  for  the  quality  of  fire,  the  form ( rupam );

4. Tongue  for  the  quality  of  water.  the  taste; and

5.  the Nose  to  smell  the  quality  of  earth.

Next : Discussion-4. "Synchronizing  and  coordinating  factor...."

To be continued  ....  


MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM -7.{ Nature  of  Liberation.}

 Discussion-3. "2. Faith ......"

Without  a  certain  amount  of  faith,  none  of  us  can  conceive  of  or  act  in  or  accomplish  anything  in  this  world.

Even  to  be  a  typist,  and  get  a  job  somewhere,  the  individual  must  certainly  have  a  certain  amount  of  faith  in  his  own  capacities.

A lunatic  is  he,  who  has  no  faith  even  in  himself.

When  walking  on  the  road  he  probably  would  avoid  and  walk  around  a  pebble,  for  he  has  no  faith  that  he  can  walk  over  it  without  stumbling!!

Next : Discussion-3. "When  the

To be continued  ...


MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM -7.{ Nature  of  Liberation.}

Discussion-2. "The sequence of above  said  kala-s .....1. Prana : -..."

The  Lord  first  created  the  Prana : 


'Prana'  :    meaning  the  total  prana  ---  technically  called  in  Vedantham  as  the  'Sutratma'   or  the  ' Hiranyagarbha' ( Brahmaji,  the  Creator ).


Thus,  subjectively  prana  stands  for the  Creator  in  us,  meaning  the  creative  urge     in  man's  physical,  mental  and  intellectual  personalities.

Next : Discussion-3. "2. Faith ......"

To be continued  ....

History Hide Out 

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM -7.{ Nature  of  Liberation.}

Discussion-1. "Fifteen Kala-s" ....

Fifteen  Kala-s : -

In  the  *Prasnopanishad,* we  have  this  discussion  about  Kala-s.

There,  while  giving  a  complete  answer  to  the  question  of  'Sukesa',  'Pippalada  Rishi'  had  explained  the  Sixteen  kala-s  as  follows  : -


1. Prans,  2. Faith,  3. Akasam ( Ether ),  4. Air,  5. Fire,  6. Water,  7. Earth,  8. Senses,  9. Mind,  10. Food,  11. Strength,  12. Penance  ( Self-Control ),  13. Mantra-s,  14. Karma-s,  15. World-s,  16. and  in  the  world-s,  Names  also.


This  above  enumerated  list  may  read  a  mad-man's  diary  unless  we  read  it  with  plenty  of   philosophical  thinking  and  ultimately  discover  inter-relationship.

Though  this  is  not  very  essential  for  our  direct  understanding  of  our  Mantram-7,  under  discussion,  I  feel  that  you  would  not  be  satisfied  without  some  explanation.

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-7.{ Nature of Liberation.}

MUNDAKOPANISHAD

CHAPTER-3.

SECTION-2.

MANTRAM -7.{ Nature  of  Liberation.}


"Gatah  kalah  pancadasa  pratistha

devasca  sarve  prati-devatasu,

karmani  vijnana-mayas-ca  atma

pare-vyaye  sarva  eki-bhavanti."


gatah  =  gone  away  or  enter  into;

kalah  =  parts  ( phases );

pancadasa  =  fifteen;

pratisthah  =  sources,  elements;

devah  ca  =  and  Devata-s  ( senses );

sarve  =  all;

prati-devatasu  =  in  the  corresponding  Deva-s  ( deities );

karman-  =  deeds;

vijnana-mayah  =  full  of  knowledge;

ca  =  and;

atma  =  Paramatma ( jivatma )  that  is, Brahmam;

pare  =  supreme,  highest;

avyaye  =imperishable;

sarva  =  all;

eki-bhavanti  =  get  united.


"The  Fifteen  Kala-s  ( parts )  enter  into  their  elements,  their  Devata-s  ( senses )  into  their  corresponding  Deva-s  ( Deities ),  and  their  deeds  and  their  'Self-full-of-knowledge' ( intellectual  Self )  all  get  united,  in  the  highest  and  imperishable  BRAHMAM"

Next : D…

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-13. "Summation...."

According  to  Swami Sri Adi  Sankaracharya  then,  the  death  mentioned  here  is  only  the  death  of  false  vanities  and  the  delusive  ego-sense.


When  the  little  'I'   dies,  what  remains  is  the  Godly  and  the  all-pervading  Spiritual  'I'.


"Die  to  live  the  life  of  Divine."  


Seems  to  be  non-stop  call  of  Vedantham  to  every  generation.


Where  ego  ends,  there Godhood  starts.


God  becoming  egoistic  is  the  deluded  mortal;  a  mortal  from  the  cloak  of  vanity  has  fallen  off  stands  out  to  shine  in  resplendent  glory  of  its  own  Eternal  Divinity.

Discussion  on  Mantram-6. ENDS.

Next : Mantram-7.{ Nature  of  Liberation.}

To be continued  ....


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-12. "Swami Sri Adi Sankaracharya's explanations....."

In  this  interesting  controversy,  to  every  impartial  intellect  the  arguments  of  Swami Sri Adi  Sankaracharya  and  Swamiji's  conclusions  should  be  convincing  beyond  all  traces  of  doubt.

According  to  Swamiji,  Jivan-Mukti  is  possible  and  it  is  exactly  that  state   that  is  meant  by  the  Sruti,  for,  if  such  a  status  is  not  possible,  Swamiji  argues,  we  could  not  have  a  *perfect Guru*   in  this  world  to  teach  us  the  immortal  Brahma  Vidya;  since,  according  to  the  very  Upanishad-s  :-

"a  perfect  guru  is  who  is  not  at  once  well-versed  in  the  scriptural  literature and  also  fully  established  in  the  experience  of  Godhood."  

** Please  refer  to  the  discussions  in  Chapter-1. Section-2. Mantram -12.{ A  seek…

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-11. "prantakale  parimucyanti   .... "


"prantakale  parimucyanti"  meaning  - "At  the  time  of  death  become  fully  liberated"  : -

We  have  already  discussed  the  great  controversy  in  the  Bharatiya ( Hindu )  philosophic  discussions  on  whether  a  mortal  can  experience  Godhood  fully  in  this  very  life  or  not.

There   is   a  school  of  thought  which,  on  the  literal  interpretation  of  texts,  like  the  one  here  under  discussion,  "believes  and  declares  that  complete  and  full  realisation  of  Brahmam  is  not  possible  so  long  as  we  exist  in  this  physical  form."


There  are  yet  others  who  believe  and  declare  that  full  and  complete  "God  realisation  is  possible  even  here  and  now"

and  a  realized  soul  ( Atma )  can  yet  continue  to  live  enjoying…

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-10. "The Infinite exists not : the  finite  is....."

From  the  Infinite,  when  viewed,  the  finite  exists  not  : -  

the  finite  is  but  a  super - imposition  upon  the  Infinite.

From  the  "standpoint  of  the  post,  the  ghost  never  existed,  cannot  exist  and  shall  never  exists."

Considered  from  the  reality  of  the  'rope',   no  'serpent'  has  ever  emerged  out  to  frighten  the  deluded.

Next : Discussion-11. "prantakale  parimucyanti   .... "

To be continued  ....


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-9. "World  of  Brahmam..."




"Thus,  the  Upanishad  here  says  that  one  who  has  realized  his  Self  attains  or  successfully  finds  his  identity  with  all  the  spiritual  centres  in  every  name  and  form."

"In  short,  the  "Worlds  of  Brahmam" mean  only  the  spiritual  centre  presiding  over  every  known  mass-of-matter  or  every  known  thought  or  emotion."

"Though  it  is  expressed  here  as  different,  in  actual  experiencing,  a  seeker  cannot  but  have  the  ( advaitic )  realization  of  the  'ONENESS  OF  TRUTH' : - 'BRAHMAM ALONE EXISTS'  .."      

  Next : Discussion-10. "The Infinite exists not : the  finite  is....."

To be continued  ...

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