Mundakopanishad : Chapter-2. Section-1. Mantram-1. Post -2. Swami Krishnananda
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Thursday, May 14, 2020.
Mundakopanishad
Chapter 2:
Section 1,
Mantram-1. Birth of all beings from Brahmam, like sparks from fire.
Post-2
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Mantram-1. continued from Post-1.
The illustration of the fire and sparks is to indicate for the student’s comprehension that there is some quality in us which will enable us to reach God.
If the effect is totally disconnected from the cause—if there is nothing in the effect which can be called similar to the essence of the cause—there will be no relationship between them.
This is to indicate that in spite of our separation from God, our fall from Brahman, as it were, we are still endowed with that potential for returning to Brahman, because the feet of Brahman are planted in our own heart.
The Atman that we are is an indication of the Universal that Brahman is, just as the character of the spark is, in essence, the same as the character of fire.
This illustration makes out that basically we are verily that which we are seeking. If we are entirely dissociated from that, there will be no possibility of our returning to it. The Atman is Brahman basically.
Mantram-1, ENDS.
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Thursday, May 14, 2020.
Mundakopanishad
Chapter 2:
Section 1,
Mantram-2. The Absolute Nature of Bahamam..
Post-1
"Divyo hyamurtah purushah sabahya-bhyantaro hyajah,
aprano hyamanah subhro hy aksharat paratah parah." - (2.1.2).
It was said that from that Imperishable Being, everything proceeds; the world is created by That.
That Supreme Imperishable is the divine, formless Purusha. Here, Purusha is to be understood in the sense of essential Consciousness.
The origin of all things is Consciousness.
It presupposes all thoughts, all actions, and all types of awareness of objects. Even to think, there must be consciousness behind the thought. Even when we assert or deny a thing, consciousness is behind the act of affirmation and denial.
If we totally doubt and become a confirmed agnostic or atheist, even in that act of our agnosticism or atheism there is a consciousness of our being such a thing.
Even if we say nothing exists, there is a consciousness that affirms that nothing exists; therefore, something exists.
That something is the consciousness of even the denial of all things. Such is the Purusha, which is the Supreme Consciousness.
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Mantram-2. to be continued ...Post-3.
===================================================================
-----------------------------------------------------------------------------------
Thursday, May 14, 2020.
Mundakopanishad
Chapter 2:
Section 1,
Mantram-1. Birth of all beings from Brahmam, like sparks from fire.
Post-2
-------------------------------------------------------------
Mantram-1. continued from Post-1.
The illustration of the fire and sparks is to indicate for the student’s comprehension that there is some quality in us which will enable us to reach God.
If the effect is totally disconnected from the cause—if there is nothing in the effect which can be called similar to the essence of the cause—there will be no relationship between them.
This is to indicate that in spite of our separation from God, our fall from Brahman, as it were, we are still endowed with that potential for returning to Brahman, because the feet of Brahman are planted in our own heart.
The Atman that we are is an indication of the Universal that Brahman is, just as the character of the spark is, in essence, the same as the character of fire.
This illustration makes out that basically we are verily that which we are seeking. If we are entirely dissociated from that, there will be no possibility of our returning to it. The Atman is Brahman basically.
Mantram-1, ENDS.
-----------------------------------------------------------------------------
Thursday, May 14, 2020.
Mundakopanishad
Chapter 2:
Section 1,
Mantram-2. The Absolute Nature of Bahamam..
Post-1
"Divyo hyamurtah purushah sabahya-bhyantaro hyajah,
aprano hyamanah subhro hy aksharat paratah parah." - (2.1.2).
It was said that from that Imperishable Being, everything proceeds; the world is created by That.
That Supreme Imperishable is the divine, formless Purusha. Here, Purusha is to be understood in the sense of essential Consciousness.
The origin of all things is Consciousness.
It presupposes all thoughts, all actions, and all types of awareness of objects. Even to think, there must be consciousness behind the thought. Even when we assert or deny a thing, consciousness is behind the act of affirmation and denial.
If we totally doubt and become a confirmed agnostic or atheist, even in that act of our agnosticism or atheism there is a consciousness of our being such a thing.
Even if we say nothing exists, there is a consciousness that affirms that nothing exists; therefore, something exists.
That something is the consciousness of even the denial of all things. Such is the Purusha, which is the Supreme Consciousness.
-----------------------------------------------------------------------------------------------
Mantram-2. to be continued ...Post-3.
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