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.Theyproduce the impulses for a new body, as the primarymotive force of the Sarira.The Atma leaves the old body,with its vision directed to the new one it occupies, likethe caterpillar which fixes its forelegs on a spot, when itlifts up the hind legs.The Atmajnani, however, has noimpulse towards bodily activities and so the Atma in hiscase is not bothered by a new body at all.The JnanaMarga is the path of the Brahamavid, the knower of UPANISHAD VAHINI 5 1Brahmam.The Karma-enthusiasts are led on to Thapas, theAtmajnani has escaped from Kama or desire and so hismind knows no anguish or agony or yearning, which isthe mark of Thapas.He is the Viswakartha the veryArtist who has evolved the Viswa or Creation.He whohas attained the vision of Brahmanhood has nothing furtherto attain or realise or guard or seek.The instruction that Yajnavalkya gives in thisUpanishad to Maithreyi, his consort, reveals to us clearlythe Atmajnana which comes after a study of the Sastraswith Tarka (logic) as a constant companion.It alsodescribes the principles of Sanyas, which is the instrumentfor getting that Jnana.The entire sensory world and thesenses too have to be equated with the dream-reality only.There is no use pursuing them, as ultimate and valuable.The Atma alone has to be loved.All other thingsare loved for the sake of the Atman.When the Atman isunderstood, everything else is understood.All effects aresubsumed by the Cause.The ocean is the goal of all thewaters, so too all tastes find their goal in the tongue.Allforms realise themselves in the eye.All sounds are forthe ear.All resolutions have the mind as their goal.Thatis to say, the entire Jagath merges in Brahmam. UPANISHAD VAHINI5 2In his reply to Bhujyu, Yajnavalkya reveals hisknowledge of the process of evolution of the Universe,the Brahmanda-nirmana.In his reply to the twoquestions of Gargi, he reveals and instructs theSwarupa of Brahmam, which is Aparoksha.In theSakalyabrahmana, the sage has astounded everyone byhis erudition in spiritual mysteries.He earned victory inthe Hall of Janaka from the wisest of the land.He sanctifiedit by his teaching.He met the hard tests of the crookedBhujyu and the harder tests of the eager inquirer, Gargi,with equal equanimity and skill.He was acclaimed as thecrown jewel of scholars.Of course, he himselfacknowledged greatness wherever he recognised it.Hewas generous enough to recognise the greatness of theteachers who were instructing Janaka till then.Lastly hefelt that he had no more to learn or earn and so, he becamea monk.Realising that Maitreyi, his consort, was alsoeager to attain Realisation, he instructed her in BrahmaJnana, for in those days, women were considered equallyfit to practise the Jnana Marga, which leads to Liberation.Contemplate on this and reach up to the Thuriyastage of consciousness.Then Nama, Rupa, Vasthu,Bhava, all get merged in the One All-pervasive All-inclusiveAtma. UPANISHAD VAHINI 5 3The Upanishad teaches man the essentialphilosophy, in the briefest terms.It does not refer in theleast to Karma or Kindred subjects.It concerns itselfpurely with the Science of Atmathathwa. UPANISHAD VAHINI5 47PRASNOPANISHADPRASNOPANISHADPRASNOPANISHADPRASNOPANISHADPRASNOPANISHADhe Prasnopanishad is an appendix of theAtharvana Veda.It is named so, since it isTin the form of questions (Prasna) andanswers.By this means, it discusses more elaboratelysome topics dealt with briefly in the Mundakopanishad.It has thus become a commentary on theMundakopanishad.For example, the Mundaka says that Vidya is oftwo types: Para and Apara, and that Apara Vidya is oftwo kinds: Karma and Upasana.Of these, the secondand third Prasnas in this Upanishad deal with Upasana.Since the discipline of Karma is fully covered in the KarmaKanda it is not elaborated here.When both Karma andUpasana are practised, regardless of the fruits thereof,they promote renunciation and non attachment.This isthe conclusion arrived at by the First Prasna.So, if the UPANISHAD VAHINI 5 5Prasnopanishad is studied after the Mundaka, the subjectwould become clearer [ Pobierz całość w formacie PDF ]
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.Theyproduce the impulses for a new body, as the primarymotive force of the Sarira.The Atma leaves the old body,with its vision directed to the new one it occupies, likethe caterpillar which fixes its forelegs on a spot, when itlifts up the hind legs.The Atmajnani, however, has noimpulse towards bodily activities and so the Atma in hiscase is not bothered by a new body at all.The JnanaMarga is the path of the Brahamavid, the knower of UPANISHAD VAHINI 5 1Brahmam.The Karma-enthusiasts are led on to Thapas, theAtmajnani has escaped from Kama or desire and so hismind knows no anguish or agony or yearning, which isthe mark of Thapas.He is the Viswakartha the veryArtist who has evolved the Viswa or Creation.He whohas attained the vision of Brahmanhood has nothing furtherto attain or realise or guard or seek.The instruction that Yajnavalkya gives in thisUpanishad to Maithreyi, his consort, reveals to us clearlythe Atmajnana which comes after a study of the Sastraswith Tarka (logic) as a constant companion.It alsodescribes the principles of Sanyas, which is the instrumentfor getting that Jnana.The entire sensory world and thesenses too have to be equated with the dream-reality only.There is no use pursuing them, as ultimate and valuable.The Atma alone has to be loved.All other thingsare loved for the sake of the Atman.When the Atman isunderstood, everything else is understood.All effects aresubsumed by the Cause.The ocean is the goal of all thewaters, so too all tastes find their goal in the tongue.Allforms realise themselves in the eye.All sounds are forthe ear.All resolutions have the mind as their goal.Thatis to say, the entire Jagath merges in Brahmam. UPANISHAD VAHINI5 2In his reply to Bhujyu, Yajnavalkya reveals hisknowledge of the process of evolution of the Universe,the Brahmanda-nirmana.In his reply to the twoquestions of Gargi, he reveals and instructs theSwarupa of Brahmam, which is Aparoksha.In theSakalyabrahmana, the sage has astounded everyone byhis erudition in spiritual mysteries.He earned victory inthe Hall of Janaka from the wisest of the land.He sanctifiedit by his teaching.He met the hard tests of the crookedBhujyu and the harder tests of the eager inquirer, Gargi,with equal equanimity and skill.He was acclaimed as thecrown jewel of scholars.Of course, he himselfacknowledged greatness wherever he recognised it.Hewas generous enough to recognise the greatness of theteachers who were instructing Janaka till then.Lastly hefelt that he had no more to learn or earn and so, he becamea monk.Realising that Maitreyi, his consort, was alsoeager to attain Realisation, he instructed her in BrahmaJnana, for in those days, women were considered equallyfit to practise the Jnana Marga, which leads to Liberation.Contemplate on this and reach up to the Thuriyastage of consciousness.Then Nama, Rupa, Vasthu,Bhava, all get merged in the One All-pervasive All-inclusiveAtma. UPANISHAD VAHINI 5 3The Upanishad teaches man the essentialphilosophy, in the briefest terms.It does not refer in theleast to Karma or Kindred subjects.It concerns itselfpurely with the Science of Atmathathwa. UPANISHAD VAHINI5 47PRASNOPANISHADPRASNOPANISHADPRASNOPANISHADPRASNOPANISHADPRASNOPANISHADhe Prasnopanishad is an appendix of theAtharvana Veda.It is named so, since it isTin the form of questions (Prasna) andanswers.By this means, it discusses more elaboratelysome topics dealt with briefly in the Mundakopanishad.It has thus become a commentary on theMundakopanishad.For example, the Mundaka says that Vidya is oftwo types: Para and Apara, and that Apara Vidya is oftwo kinds: Karma and Upasana.Of these, the secondand third Prasnas in this Upanishad deal with Upasana.Since the discipline of Karma is fully covered in the KarmaKanda it is not elaborated here.When both Karma andUpasana are practised, regardless of the fruits thereof,they promote renunciation and non attachment.This isthe conclusion arrived at by the First Prasna.So, if the UPANISHAD VAHINI 5 5Prasnopanishad is studied after the Mundaka, the subjectwould become clearer [ Pobierz całość w formacie PDF ]