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(Contd. from Part III & IV) ...Mundaka Upanishad
Mundaka Upanishad V
In part I it was said that Brahman is omniscient. The universe is his creation. Life evolves from his will.
In part II different forms of delusions were described. The path to realization is open to those who have examined the world carefully and concluded that there is nothing to be done by energetic commitment. They should seek instruction from an experienced teacher.
In part III it was said that the supreme Eternity known as Brahman is the origin of all the worlds.
In part IV it was said that Brahman is everything. Seers perceive him through discrimination.
In this part a mantra is introduced to guide one to comprehend the Reality.
Two closely related birds of the same species are seated on the same tree. One of them is eating the fruit of the tree whilst the other looks on.
The bird that eats represents the human being enjoying the worldly pleasures while the other one is the Self that keeps aloof.
In a similar manner the individual without faith gets confused and grieves. On seeing the adored Self in his glory he gets liberated.
The seer gets enlightened on seeing Purusha, the golden hued creator. He is the womb for all creation. The Seer becomes free of taint. He attains complete equanimity and shakes off the existential constraints.
The Brahman is the breath that shines in all beings. The scholar gives up all arguments after realizing him. He is self-contented. He is the best among the pers.
The Self is understood by practicing objectivity (satya) and austerities, by knowledge of the Reality and by continuous continence. He is inside the body. He is brilliant and holy.
Reality prevails over delusions. The path of reality is known as the divine path. (Deva yana) The fulfilled Seers reach the supreme abode of Reality by this path.
It is great and self-effulgent. Its form is unimaginable. It shines as subtler than the subtle. It is far from the farthest and is close at hand. One sees it here in the cavity of the heart.
It cannot be seen by the eye; nor described by words. It is no reached through the senses nor by rituals. The pure and meditative one sees it through the grace of gnyana or knowledge.
This subtle Self is to be appreciated by comprehension. His five-fold breath had entered all beings. He pervades the mind of all beings through breath. After extrication (‘purification’ from existential constraints) the Self reveals itself distinctly.
The man of purity attains whatever he wills. He reaches any world he longs for. Therefore one desirous of prosperity should adore the Self realized individual.
To sum up: Reality prevails over delusions. The path of reality is known as the divine path. (Deva yana) The fulfilled Seers reach the supreme abode of Reality by this path.
Skb.
Mundaka Upanishad vi
In part I it was said that Brahman is omniscient. The universe is his creation. Life evolves from his will.
In part II different forms of delusions were described. The path to realization is open to those who have examined the world carefully and concluded that there is nothing to be done by energetic commitment. They should seek instruction from an experienced teacher.
In part III it was said that the supreme Eternity known as Brahman is the origin of all the worlds.
In part IV it was said that Brahman is everything. Seers perceive him through discrimination.
In part V it was pointed out that Reality prevails over delusions. The path of reality is known as the divine path. (Deva yana) The fulfilled Seers reach the supreme abode of Reality by this path.
The Realized One knows that the abode of Brahman is supreme. The universe is located in that holy shiny place. An unmotivated wise individual transcends the existential limitations by following the realized person.
The one limited by desires is bound to existential limitations. For one who transcends the limitations all the shackles disappear here.
The Self is not realized by study, or by intelligence, or by listening. By the very act of seeking it does it become realizable. That is its nature.
This is not realizable by the weak-minded, or by confused austerity, or by monasticism. A wise one realizes the Self by the following methods.
On reaching this state, the seers feel their knowledge is complete. They are the Self- realized ones. They are objective and calm in their approach. The wise ones realize this to be pervasive. They are discriminating and see Brahman in everything.
They have understood this discriminating knowledge of Vedanta. With a clean mind they are adepts in the sannyasa yoga. At the moment of departure they are liberated from all constraints and merge into the Eternal.
The fifteen constituents of their body meld with their sources. Their sense organs merge into their presiding deities. All their karmas and their discriminating Self becomes one with the non-decaying Supreme Eternity.
Just as the rivers lose their identity by flowing into the sea the wise one loses his individuality and merges into the Divine that is higher then the highest.
He who knows the highest becomes Brahman. In his line no one is born who does not realize Brahman. He is beyond grief, beyond sins and is free from all emotional bondages. He becomes eternal.
This is the rule to be followed. This truth should be taught only to those who are engaged in the practice of discipline and perform the Vedic rituals. Only to those dedicated ones this should be taught.
To sum up: He who knows the highest becomes Brahman. He becomes eternal.
End of Upanishad.
Skb.
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