The Mundakoupanishad : Post-59 - Swami Krishnananda.

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Tuesday 28, May 2024. 07:30.
The First Mundaka: 
First Khanda
Mantras: 6&7.
POST-59.

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Mantram No. 6:

That which is imperceptible, ungraspable, without lineage, colourless, eyeless and earless, handless and footless, eternal and all-pervading, existing in the heart of all, very subtle, imperishable and the source of all beings, is beheld by men of wisdom.

This indestructible being does not come within the purview of the powers and the functions of the body, the vital energy, the senses of knowledge and action, the mind, the subconscious, the intellect, and the ego, whatever be the form into which their functions are modified. The relative values and the ideas of connections or relations that are seen in the world of experience hold good only when there is cognition and perception of the external. Attributes do not inhere in this Ultimate Substance, and they are neither identical with It nor different from It. If they are different, they have no connection with It; if they are identical, they do not exist at all. Hence, all attributes are denied in the transcendental Being. The negation of the functions of hearing and seeing imply the non-existence of name and form which are connected with these two functions. Name and form do not mean the ordinary name and form which are understood by the mind. Name means the potentiality of form and form is the materialisation of name. Name is the subtle power which is the factor working as the principle or constitution of individuality which expresses itself as a form situated in space. Thus name stands for that individualistic principle which does not change until the attainment of the highest knowledge. But the form changes itself at the time of death and at the beginning of birth. Hence, Nama and Rupa are not valid in the Absolute.

Further, the senses and the other organs are necessary only when there is the need for the knowledge of anything or for doing anything. Absoluteness does not stand in the need of either knowing anything or doing anything, because of its secondlessness. It is able to know more and do more without any functional organ, as these organs are not helps but real obstructions to the consciousness of the perfection of spirit. This Spirit does not suffer diminution either in the form of decay of organs or loss of possessions or change of attributes, because it has neither organs, nor properties, nor qualities which are subject to change; nor is it affected by increase as in it everything is included. The Spirit is experienced as existent everywhere, without distinctions, by those who have risen to the level of spiritual consciousness. This is the object of higher knowledge, or Para Vidya.

Mantram No. 7:

As a spider projects forth and absorbs back (the threads), as plants grow on earth, as hairs grow on the body, the universe emerges from the Imperishable Being.

The first example shows that even the material cause of the universe is the Divine Being Itself, i.e., the Universe is non-different in nature from its cause. The second illustration shows that what is manifested is only an appearance of the form of the original cause. The third example shows that even apparently inanimate beings also find their origin in the conscious cause. In short, whatever is, similar or dissimilar—everything is essentially the highest causeless Cause, viz., the Divine Principle.

"INDI ALLIANCE SO CALLED LEADERS ARE EXPERTS IN SELF GOAL, PRETEND INTELECT, AND ABUSE THIS HOLY NATION ANCIENT UPANISHADIC CULTURE AND NATION PM:

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Continued

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