UPANISHAD MANDUKYA : Chapter-1. Agama Prakarana : Upanishad Mantram-7 : Karika Mantram-s 10 to 18 : Karika Mantram -18.

-
-----------------------------------------------------------------------------------------------
Sunday, August 09, 2020.3:32.PM.
Mandukya Upanishad :
Chapter-1. Agama Prakarana ( The Scriptural Treatise )
Sri Gaudapada's glossary :
Upanishad Mantram-7.
Karika Slokam-s 10 to 18.
Karika Slokam-18.
--------------------------------------------------------------------------------------------------
Slokam-18.
"Vikalpo vini-varteta kalpito yadi kenacit,
upadesa-dayam vado jnate dvaitam na vidyate."
--------------------------------------------------------------------------------------------------------
Slokam Translation :
Vikalpah      =  diversity;
vini-varteta  =  would go away, disapear;
kalpitah      =  imagined;
yadi          =  if ( it has been );
kenacit       =  by anyone;
upadesat      =  ayamfor the sake of teaching;
ayam          =  this;
vadah         =  jnatetalk of dualit;
jnate           =   on realisation ( of the highest Truth )
dvaitam     =   duality;
na vidyate   =  ceases to co exist.
-------------------------------------------------------------------------------------------------------
Tattvam ( Essence ) : of slokam-18
"If anyone has ever imagined or projected the manifold ideas, they might disappear.This explanation is for te purpose of teaching.Duality implied in the explanation ceases to exist when the highest Truth is realized.".
------------------------------------------------------------------------------------------------------------
Glossary (Karika) : (By Sri Gaudapada )
In the previous slokam, Gauḍapāda pointed out that after knowledge the world will continue to appear.
There will be no difference in the appearance, but the jñāni will not count the appearance as number two because he sees the difference in the order of reality. In a movie we experience the screen as well as the movie characters. We experience both of them in close proximity but for an informed person even
though both of them are experienced together, one is satyaṃ and the other is mithyā. Similarly the world and I are always together. But one is satyaṃ that is I, and everything else like the characters in the movie are moving in me, the screen. I, like the screen, am never affected. This is with regard to the appearance of the world.
In this sloam, Gauḍapāda says that this analysis can be extended to the guru-scripture-disciple duality
also. They all belong to mithyā category also. If the division of the guru, scripture and disciple is
actually created, it has to be eliminated by effort but it need not be eliminated by action because that
division is an appearance only. That division is eliminated by knowledge, not from our perception, but
from the reality status. By mere knowledge we eliminate duality.
There are two methods of destroying a pot. One is to break it. The other method is by the knowledge that there is no substance called pot, but pot is a word given to a form of clay for transaction. Once I
understand this, in my vision the substance called pot does not exist. The word ‘pot’ alone exists. For a
Vedānta jñāni, the world is nothing but a word, the substance called world does not exist. The only
existing thing is Turīyaṃ and everything else is name and form. I am that Turīyaṃ. This is the teaching
To be continued ..

Next - Mandukya Upanishad mantram-8.
Swami Paramarthananda
==============================================================
know the self, know the self in Nature, know the self in Jiva, Further Oneness.

Comments

Post a Comment

Popular posts from this blog

MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-4. { "Other means of Self-realisation." }

-
Image
MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-4.  { "Other  means  of  Self-realisation." } Nayam-atma  bala-hinena  labhyo na  ca  pramadat  tapaso  va' py-alingat, etair-upayair-yatate  yastu  vidvan tasyaisa  atma  visate  brahma-dhama. na  =  not; ayam  =  this; atma  =  Paramatma; bala-hinena  =  by  the  weak  ( in  spirit ); labhyah  =  is  attained; na  =  not; ca  =  and; pramadat  =  insincerity,  careless-ness; tapasah  =  from  penances,  austerities; va  =  or; api  =  and; alingat  = ( literal  meaning - without  proper  sign ),  improper,  unintelligent; etaih  =  by  these; upayaih  =  practices,  means; yatate  =  strives; yah  =  that; tu  =  but; vidvan  =  wise  man; tasya  =  to  him; esah  =  this; atma  =  Paramatma; visate  =  attains; brahma-dhama  =  the  state  of  brahmam. "The  Self  is  not  gained  by  the  weak  ( in  body,  mind,  and  intellect  or  Spirit ),  n
Read more

Mundakopanishad : ( Seven tongues of fire ).Mantram-4.

-
Image
Mundaka-Upanishad Chapter-1. Section-2. ( Rituals ) Mantram-4. ( Seven  tongues  of  fire ) "kali  karali  ca  manojava  ca  sulohita  ya  ca  sudhumra-varna, sphulingini  visvaruci  ca  devi  lelaya-mana  iti  sapta  jihvah." kali  =  kali ( the black  one ); karali  =  karali  ( the  terrific  one ); ca  =  and; manojava  =  as  swift  as  mind; ca  =  and; sulohita  =  deep-red-coloured; ya  =  who; ca  =  also; sudhumra  varna  =   the  smoke - coloured; sphulingini  =  the  sparkling; visvaruci  devi  =  the  variegated,  the  bright,  all  shining; ca  =  and; lelaya-mana  =  flickering; iti  =  that; sapta  =  seven; jihvah  =  tongues. "The  seven  flickering  tongues  ( jwala-s )  of  flames  are : 1. Kali,  the  black  one; 2. Karali,  the  terrific  one; 3. Manojava,  the  swift-as-mind  one; 4. Sulohita,  the  deep-red  one; 5. Sudhumra-varna,  the  smoke-coloured  one; 6. Sphulingini
Read more

Tat Tvam Asi – You Are That! – Chandogya Upanishad

-
Image
04/06/2019 Tat Tvam Asi – You Are That! – Chandogya Upanishad Uddalaka had a son called Svetaketu. When he was twelve, his father said to him, “It is time for you to find a spiritual teacher. Everyone in this family has studied the holy scriptures and the spiritual way.” So Svetaketu went to a teacher and studied the scriptures for twelve years. He returned home very proud of his intellectual knowledge. His father observed him and said, “My boy, you seem to have a high opinion of yourself; you are proud of your learning. But did you ask your teacher for the spiritual knowledge that enables you to hear the unheard, think the unthought and know the unknown?” “What is that knowledge, Father?” asked Svetaketu. “Just as by knowing a lump of clay, everything that is made of clay can be known, since any differences are only words, and the essential reality is clay. In the same way, by knowing a piece of gold, all that is made of gold can be known, since any differences are only wo
Read more