Mundaka 2.1.5 Trans & Comms

tasmādagniḥ samidho yasya sūryaḥ somāt parjanya oṣadhayaḥ pṛthivyām. pumān retaḥ siñcati yoṣitāyām bahvīḥ prajāḥ puruṣāt samprasūtāḥ. (2.1.5)

tasmāt – from that Brahman; agniḥ – the heavens; yasya – whose; samidhaḥ – light; sūryaḥ – the sun; somāt – from the moon; parjanyaḥ – clouds (are born); oṣadhayaḥ – from the vegetation; pṛthivyām – on the earth (are born); pumān – the male; siñcati – places; retaḥ – the seed; yoṣitāyām – into the female; bahvīḥ – (thus) varieties of; prajāḥ – beings; samprasūtāḥ – are born; puruṣāt – out of Brahman

From that Brahman is born the heaven whose light is the sun (which is lighted by the sun). From the moon, which is born of the heaven, clouds are born. The male born of food places the seed into the female. Thus varieties of beings are born out of Brahman.

Īśvara is looked upon as five fires. These fires have come from Īśvara, so they are non-separate from him. Whatever one superimposes on these fires are also from Īśvara. This is the sarvātma-bhāva that goes all the way. Īśvara alone in the form of clouds, rain, food and seed in male and female becomes finally this body. That is being told here.

~Dayananda

From Him are produced the sky (which is the first fire) whose fuel is the sun; from the moon the rain clouds (the second fire); from the clouds the herbs that grow on the earth (the third fire); from these (eaten herbs) the man (the fourth fire), who sheds his semen into the woman (the fifth fire). Many living beings are (well) produced from the Puruṣa.

In order to understand the stanza, we must know that in the Chāndogya-upaniṣad, a method called ‘the Meditation of the five Fires’ has been advised.

~Chinmayananda

From Him comes the Fire whose fuel is the sun; from the moon comes rain; from rain, the herbs that grow on the earth; from the herbs the seminal fluid which a man pours into a woman. Thus many living beings are born of the Purusha.

The heavens, rain, earth, man, and woman are described as five kinds of sacrificial fire, and the soul's journey through them is compared to the offering of an oblation. The Purusha, or Brahman, is the final cause of all beings. The Upanishad explains man's origin and journey as a spiritual act.

~Nikhilananda

Mundaka 2.1.6 Trans & Comms

yajñāśca sarve kratavo dakṣiṇāśca. saṁvatsaraśca yajamānaśca lokāḥ somo yatra pavate yatra sūryaḥ. (2.1.6) 

tasmāt – from that Brahman; ṛcaḥ – ṛk mantras; sāmaḥ – sāma mantras; yajūm̐ṣi – yajur mantras; dīkṣā – a vow made ceremonially; sarve – all; yajñāḥ – rituals (without the sacrificial pole); ca – and; kratavaḥ – rituals (with sacrificial pole); dakṣiṇāḥ – the knowledge of all types of dakṣiṇā; ca – and; saṁvatsaraḥ – the year; ca – and; yajamānaḥ – the knowledge about performer of ritual; ca – and; lokāḥ – worlds; yatra – where; somaḥ – the moon; pavate – moves; yatra – where; sūryaḥ – the sun (moves)

From that Brahman are born the ṛk mantras, the sāma mantras, the yajur mantras, ceremonial vows, all rituals without sacrificial pole and with sacrificial pole, knowledge of all types of dakṣiṇā, the year, the knowledge about yajamāna, and the worlds which the moon and the sun bless (where the light of the moon or sun reaches).

This mantra talks about the creation of things connected to the Veda.

~Dayananda

From Him are born the Vaidika hymns, the sacred chants, the sacrificial formulae, preliminary rites, sacrifices, ceremonies, sacrificial gifts, the time of the sacrifice, the sacrificer and the worlds, purified by the sun and the moon.

~Chinmayananda

From Him have come the Rik, the Saman, the Yajus, the Diksha, all sacrifices, the Kratus, gifts, the year, the sacrificer, and the worlds which the moon sanctities and the sun illumines. 

The scriptures and the religious rites prescribed by them all have a spiritual origin. 

~Nikhilananda

Mundaka 2.1.7-9 Trans & Comms

7. By Him are begotten the various devas, the sadhyas, men, cattle, birds, and also prana and apana, rice and corn, penance, faith, truth, continence, and law.

This verse describes the spiritual origin of various beings, forces, and objects

8. From Him have sprung the seven pranas, the seven flames, the seven kinds of fuel, the seven oblations, and also the seven planes where move the pranas, lying in the cave, which are seven in each living being.

For a seeker of the Self, the senses, their objects, and the perceiver are all Brahman. (See B. G. IV. 24.) He worships Brahman alone through all actions. Actions, instruments of action, and results of action, belonging to the illumined or the unillumined, have all been produced from Brahman 

9. From Him come all the oceans and the mountains; from Him flow rivers of every kind; from Him have come, as well, all plants and B.avours, by which the inner self subsists surrounded by the elements. 

It has been stated above that everything is born of Brahman. He alone is the cause of all, as clay is the cause of all earthenware. According to Vedanta there is no essential difference between the cause and the effect. So there is no real difference between Brahman and material objects.

~Nikhilananda

Mundaka 2.1.10 Trans & Comms (wip)

puruṣa evedaṁ viśvaṁ karma tapo brahma parāmṛtam. etad yo veda nihitaṁ guhāyāṁ so’vidyāgranthiṁ vikiratīha somya. (2.1.10) 

idam – this; viśvam – world; karma – rituals revealed by the Veda; tapaḥ – religious disciplines and meditation; brahma – Veda; puruṣa – is puruṣa; eva – alone; saḥ – the one; yaḥ – who; veda – knows; etat – this; parāmṛtam – limitless; nihitam – present; guhāyām – in the buddhi; vikirati – resolves; avidyā-granthim – the knot of ignorance; iha – here itself; somya – O pleasing one! 

O pleasing one! The world consisting of Vedic rituals, religious disciplines and meditation, and Vedas is Brahman alone. The one who knows this limitless, timeless Brahman present in the buddhi, resolves the knot of ignorance here itself.

That Brahman is guhāyāṁ nihitam: abiding in the cave. The cave here is buddhi. Buddhi is compared to a cave because like a cave it is dark. One does not see anything inside a cave unless light is brought in. Brahma-vidyā is the light because of which one recognises Brahman in the buddhi.

~Dayananda

The Puruṣa alone is all this universe – the sacrificial works (karma) and knowledge (tapas). All this is Brahman, the highest and the immortal. O good looking youth! He who knows this as seated in the cavity of the heart, he unties the knot of ignorance even here.

Summarising these mantras mentioned above, Śruti is here declaring the spiritual conclusion that the entire world of names and forms, feelings and ideas is but a manifestation of the dynamic whole – the Puruṣa. Action and thought (knowledge) when combined together provide us with the different fields of activities called universe.

To know that this Puruṣa is the vital centre in the individual, man is to gain the true knowledge of the Self. Today to each one of us, our centre is false ego. To discover ourselves to be not the body, mind and intellect, that we are nothing but the spirit-centre – the Puruṣa, is to end all our self-made shackles, the chains of ignorance.

~Chinmayananda

The Purusha alone is verily the universe, which consists of work and austerity. O my good friend, he who knows this Brahman-the Supreme and the Immortal, hidden in the cave of the heart--cuts asunder even here the knot of ignorance.

The Upanishad began with a question regarding that by the knowing of which all can be known. The answer has been given. The universe and all things therein are born of Brahman, or the Supreme Self. They are nothing but Brahman. Therefore when one knows Brahman one knows the universe. This Knowledge is to be attained here on earth, when one still dwells in the body, by realizing the identity of the self with Brahman. Its attainment is known as jivanmukti, or Liberation in life. 

~Nikhilananda

Aparoksanubhuti TOC

 

Aparoksanubhuti 2025

• Apararok
• Talks on Aparoksanubhuti 16: knower, witness
• Talks on Aparoksanubhuti 17/21: Atman is
• Talks on Aparoksanubhuti 22-24: sea of satcitananda
• Talks on Aparoksanubhuti 25-28: real knowledge
• Talking Aparoksanubhuti 25-28: rock opera
• Talks on Aparoksanubhuti 31,2,3,9,&40: supreme I
• Talks on Aparoksanubhuti 43-45: Brahman only
• Talking Aparoksanubhuti 43-45: ignorance of the rope
• Talks on Aparoksanubhuti 49-51: born of Brahman
• Talking Aparoksanubhuti 49-51: from The Aparok Opera Experience
• Talks on Aparoksanubhuti 52-54: no second
• Talking Aparoksanubhuti 52-54: body, ego, god, and dna
• Talks on Aparoksanubhuti 56-58: the real seer
• Talks on Aparoksanubhuti 104-124 (work in progress)
• 
  

Turiyam, Turiyam

In Samsara, there is doing and not doing.

In Isvara is nondoing.

Turiyam.

Brahman is consciousness-existence.

Maya is the sword of Brahman.

Turiyam.







~rj35

Jijnasu Zen of Both and Neither

Consciousness-existence is the silver screen.

The mind is the movie. To be or not to be?

Am I the movie or the movie screen?

~rj34

Vidya

1. In the Beginningless Beginning

Our conditioning turns original vidya into avidya.

Living in avidya is this material world.

Believing 'vidya in avidya' is really vidya is a darker place than just believing in avidya itself.

2. Vidya in Avidya

Vidya in avidya is a divine vehicle of deconstruction.

Like any kind of mass transportation, there's a time to get off. 

If nihilism isn't your destination.

3. Aumdada Says to Kabir, Isa 9-11

Vidya in vidya is satcitananda.

Vidya in vidya is nameless and formless.

Aum

~sr17

Isa TOC

• • • Isavasya 1 Translation Fantasia
    • Isavasya 2 Translation Fantasia
    • Isavasya 3 Translation Fantasia
    • Isavasya 4 Translation Fantasia
    • Isavasya 5 Translation Fantasia
    • Isavasya 6 Translation Fantasia
    • Isavasya 7 Translation Fantasia
    • Isavasya 8 Translation Fantasia
    • Isavasya 9 Translation Fantasia
    • Isavasya 10 Translation Fantasia
    • Isavasya 11 Translation Fantasia
    • Isavasya 12 Translation Fantasia
    • Isavasya 13 Translation Fantasia
    • Isavasya 14 Translation Fantasia
    • Isvayasa 15 Translation Fantasia
    • Isvayasa 16 Translation Fantasia
    • Isvayasa 17 Translation Fantasia
    • Isavasya 18 Translation Fantasia
    • A. Chinmayananda on Isa Structure
    • B. Isa Selected Translation
    • C. Best Isa Upanishad Translations
    • D. An Isa Transcreation (wip)
    • E. Transcreating Isa 1, 4-8

Suite Turiyam

1. Dark Side of the Sun (a)

Consciousness-existence transcends space-time. 

It is one without a second and a second in no time.

It doesn't have a reason. It transcends all rhyme.

2. Dark Side of the Sun (b)

I am of that order of the principle of existence. 

I know the ground of consciousness like the back of my mind.

I am here transcending space. I am right now beyond time.

3. Song of Isvara

Brahman lives at the crossroads of Saguna and Nirguna.

That Great Square where the power of Maya veils and unveils!

This is where the Gita and Mandukya coexist. Om.

4. Seasons

Memories are like dreams remembered.

The Fourth of July. The Fifth of November.

This blessed eve of meteorological spring.

5. To Turiyam

The Quantum Controller of Maya is Isvara. Isvara is the God of Universal Consciousness! Turiyam is the Godhead. Aum.

~sr16