What is the Mumuksu? Kenopanishad elaborately speaks about it. Cittanandam quoted sujatha on Nammalwar as எளிய மனங்களுக்கு உயர்ந்த தத்துவங்கள் புரியாது. ஆனால் ஒரு அழகான விக்கிரகத்தை கடவுளின் பிரதிநிதியாக ஒரு பாவனையாக ஏற்பதில் கஷ்டம் இருக்காது. இருந்தும் பகவான் விக்கிரகங்களுக்குஅப்பாற்பட்டவர் என்பதை மறக்கக்கூடாது. அவனை அடைய வேண்டும் என்றால் வடிவங்களுக்கு அப்பால் சிந்திக்க வேண்டும்.
யாவையும் யாவரும் தானாய், அவரவர் சமயம் தோறும் தோய்விலன்; புலன் ஐந்துக்கும் சொலப்படான், உணர்வின் மூர்த்தி; ஆவிசேர் உயிரின் உள்ளால் ஆதுமோர் பற்றிலாத பாவனை அதனைக் கூடில், அவனையுங் கூடலாமே. எல்லாமும் அவன்தான் எல்லாரும் அவன். அவரவர் மதங்களால் பாதிப்பு இல்லாதவன் (தோய்விலன்) ஐந்து புலன்களுக்கும் சொல்ல முடியாமல் உணர்வின் வடிவமாய் உயிரின் உள்ளே போய் யோசித்தால், பற்று எதுவும் இல்லாத ஒரு பாவனையை எட்டிப் பிடிக்க முடிந்தால் அவனைத் தொட்டுப் பார்க்க முடியும். திருவாய்மொழியில் நம்மாழ்வார் யோசித்த அளவுக்கு நம்மால் யோசிக்க இயலாது. அதனால் 'முமுட்சுப்படி' என்னும் வைணவ நூலில் சொன்னபடி விக்கிரங்கள்தான் 'பர வியூக விபவங்கள் போலன்றிக்கே கண்ணாலே காணலாம்படி இருக்கும்' .Keno: *Introduction:* This Upanishad starts with the word ‘Kena’ and hence acquires this title.This is found as the ninth chapter in the Talavakaara Braahmana of the Jaimini shaakha of Sama Veda. Hence, it is also called as the Talavakaara Upanishad. *The Upanishad:* Om ! May my organs and limbs, my speech, my breath, my strength and my sense organs like the ear, the eyes etc., become efficient enough to perform their respective duties properly and without any hindrance. Everything is Brahman as propounded and abundantly made clear in the Upanishads. Brahman cannot leave me aside. And I cannot afford to leave Brahman aside (since both are inseparably dovetailed and also since both are one and the same). I pray further that such an inseparable relation may continue for times to come. May I also pray that the virtues (as described in the Upanishads) of those wise men who dwell in the Atma (or the Soul) become part of me and reside in me. Om Shanti ! Shanti ! Shanti ! *Part – I* (A question raised by the disciple to the Guru): On whose instigation and command does the mind get in to the worldly objects? On whose desire does it work? And on whose push is it dumped in to the worldly cycle of samsaara? By whose order does the life breath do its duty? By whose direction and control are the people uttering these words? Which God is putting the sense organs (like the eyes and ears) into their respective work? (The Guru answers to the above as): That one which is the ear (or the hearing organ) of the ear, the mind of the mind and the speech of the speech is the life breath of the life breath and is the eye of the eye. Those wise men who were able to know it and have understood it leave behind all sorts of attachment. By that renunciation, they attain immortality. The eyes cannot go there; the speech cannot reach as well; and it is the same with the mind. We will not be able to understand it in its the real true sense. Hence we do not know how to explain it also (to our disciples and others). We have only heard from our wise ancestors and Gurus that it is verily different from the things that we have understood and it is quite distinct and beyond the things that we have not understood so far. That one which cannot be defined or explained by speech but because of which speech is being explained (because of which speech is flowing) is Brahman. Understand that alone to be Brahman. All other things that are being defined as “Brahman” and worshipped are not. That one which cannot be understood by the mind but because of which the mind is capable of understanding something is Brahman. Understand that alone to be Brahman. All other things that are being defined as “Brahman” and worshipped are not. That one which cannot be seen by the (naked) eyes but because of which the eyes are capable of seeing is Brahman. Understand that alone to be Brahman. All other things that are being defined as “Brahman” and worshipped are not. That one which cannot be heard by the ears but because of which the ears are capable of hearing is Brahman. Understand that alone to be Brahman. All other things that are being defined as “Brahman” and worshipped are not. That one which cannot be smelled by the nose (or by the life breath) but because of which the nose (or the life breath) is capable of smelling is Brahman. Understand that alone to be Brahman. All other things that are being defined as “Brahman” and worshipped are not. *Part – II* (The Guru continues:) If you think that you have understood it fully well, it is but certain that the aspect of Brahman, which you have known and understood, is only a (thousandth) fraction of what it is actually. That aspect of the Brahman, which you have known and understood by worship of various forms of Gods, is also of the same state. Hence, Brahman still remains to be identified, analyzed, explained and elaborated to you. (The disciple, after some more thought, declares:) “I think I have understood it now.” (If you ask me) how I have understood it, I do not feel that I have understood it fully well. I do not think that I have understood it. Nor do I think that I have not understood it. Among us (the disciples), that one who understands and feels this is the one who has actually understood Brahman in its right sense. Those who belong to the class that declares that they have not understood Brahman have actually understood it. Those who belong to that class, which propagates that, they have understood Brahman, have not, in fact, understood Brahman. It is not understood by the wisest of the wise. It is capable of being understood by the utmost fool of the fools. That Brahman which is pervasive throughout all objects and is existent everywhere does not appear as something to be understood. Rather, it is the object that is enabling you to understand and it is that aspect which understands it. This is the final principle. One who knows this and practices this attains immortality. He gets the real strength or power of knowledge directly from the Atma (or the Soul / the Supreme Being). By the attainment of such knowledge itself, he rises to immortality. If one is able to understand this truth while living in this world itself, he remains immortal. If he does not understand it while being here, he becomes subject to huge disaster. The wise men identify Brahman in every being and in every object, and by doing so, become immortal. *Part – III* It is a well known and acclaimed fact that Brahman won a war for and on behalf of the Devas. The Devas took pride in that victory and claimed that they are the ones who have won it. They thought that the victory is theirs and the pride of winning is also theirs (without realizing that it is the Brahman that actually won the war for them). The Brahman understood the wrong feelings of the Devas and wanted to correct them. So, it appeared before them in a non-corporeal form, in the form of ethereal spirit, (termed in the Upanishad as the Yaksha – Note that the term “Yaksham” is used to connote the equivalent of Zero in Sanskrit). The Devas were not able to identify that spirit. Hence the Devas went to Agni, the Fire-God and requested him as such: “O Jataveda! Please go on our behalf to that Yaksha and find out what it really is.” Agni said “So be it” and he went running to that Yaksha. The Yaksha asked him “Who art thou?”. To this question, Agni replied thus: “I am Agni, popularly titled as ‘Jataveda’ (literally meaning the ‘all-knowing one’)” The Yaksha asked Agni: “So what are the powers that you possess?”. To this Agni replied: “Whatever is there on this earth, I can burn any and all of those”. The Yaksha then kept a blade of grass on the earth before the Agni and told him: “Burn this”. He (Agni) jumped on to it very fast and with full force only to find that he was not able to burn it off. So he came back to the Devas with the conclusion that he is not able to identify what the Yaksha is actually. Hence the Devas went to Vayu, the Wind-God and requested him as such: “O Vayu! Please go on our behalf to that Yaksha and find out what it is really.” Vayu said “So be it” and he went running to that Yaksha. The Yaksha asked him “Who art thou?”. To this question, Vayu replied thus: “I am Vayu, popularly titled as ‘Maataricva’ (literally meaning ‘air expanding in space’)” The Yaksha asked Vayu: “So what are the powers that you possess?”. To this Vayu replied: “Whatever is there on this earth, I can lift any and all of those”. The Yaksha then kept a blade of grass on the earth before Vayu and told him: “Lift this”. He (Vayu) jumped on to it very fast and with full force only to find that he was not able to lift it. So he came back to the Devas with the conclusion that he is not able to identify what the Yaksha is actually. Hence the Devas went to Indra, (the King of the Devas and the giver of wealth) and requested him as such: “O Indra! Please go on our behalf to that Yaksha and find out what it is really.” Indra said “So be it” and he hurried to that Yaksha. The Yaksha simply disappeared in an instant. While he was standing surprised at that place, Indra happened to see in the space Uma Devi who is the daughter of Imavaan (the snowy mountains) and who is luminous by her sheer beauty. Then Indra asked her: “O Devi! What is this Yaksha in reality?” *Part – IV* To this Uma replied thus: “O Indra! That is Brahman, and it is in the victory of that Brahman that you should all claim greatness and pride”. (It is to point out that the Brahman was the one who was victorious and NOT the Devas). It is only after such explanation that Indra understood that it (that Yaksha swarupa) is Brahman. Because Agni, Vayu and Indra had an opportunity to see Brahman at an arm’s length (nearest to its touch) and also because they were the first to know that this was Brahman, they became superior to other Devas. Because Indra came nearest to the touch of the Brahman and because he was the first to know it was Brahman (as explained to him by Uma), he surpassed even Agni and Vayu and also the other Devas. He became the superior of all of them. This teaching is about that (the Brahman). This Brahman is like the lightning of a lightning; it is like the blinking of an eyelid; this teaching is referring to the supreme divinity. Now this teaching is about the self. The mind appears to be moving towards it and reaching it (the Atma). So at times, you get a feeling of being very close to it or even as if you are dwelling within it. This feeling (although rare to get) is a prized one and has to be revered as that prize. That one who attains this is liked and loved by all beings and creatures. (The Guru concludes thus:) Since you requested me to teach you the Upanishad, this was taught to you. And you were also clearly taught the great secret (or the rahasya) about the Brahman. Discipline or character, restraint and dutiful work are the feet of that (Brahman). (This can also be considered as the foundation). The Vedas are its limbs and truth, its residing place. That one who understands this in this specified way destroys all evils and sins, and gets into the limitless (in terms of happiness) and infinite heaven. He is established there. He is established there. (Second stress given in the Upanishad itself) Om ! May my organs and limbs, my speech, my breath, my strength and my sense organs like the ear, the eyes etc., become efficient enough to perform their respective duties properly and without any hindrance. Everything is Brahman as propounded and abundantly made clear in the Upanishads. Brahman cannot leave me aside. And I cannot afford to leave Brahman aside (since both are inseparably dovetailed and also since both are one and the same). I pray further that such an inseparable relation may continue for times to come. May I also pray that the virtues (as described in the Upanishads) of those wise men who dwell in the Atma (or the Soul) become part of me and reside in me. Om Shanti ! Shanti ! Shanti ! Where this state is reachable one has reached the mumu status. KR IRS 24123 On Tue, 24 Jan 2023 at 01:06, Chittanandam V R <[email protected]> wrote: > > *யாவையும் யாவும் * > > *(Possibly a Repeat)* > > ஒவ்வொரு சமயத்தாரும் கடவுள் அப்படியிருப்பார் இப்படியிருப்பார், அவருக்கு > இன்ன இன்ன குணங்கள் என்று விவரிக்கின்றனர். எங்கள் கடவுள்தான் நிஜமான > கடவுள், மற்றதெல்லாம் பொய் என்றும் சில மதங்கள் கூறுகின்றன. சிலர் கடவுள் > இல்லை என்று சொல்லி விக்கிரகங்களை உடைக்கிறார்கள். இந்துக்கள் தம் > கோயில்களில் கடவுளைப் பல வடிவங்களில் விக்கிரகங்களாக வழிபடுகின்றனர். > இது பிற சமயத்தவர்க்கு வியப்பாக இருக்கும். சித்தர்கள்கூட இதைக் கேலி > செய்திருக்கிறார்கள். > > இறைவனின் விக்கிரக வடிவை 'அர்ச்சாவதாரம்' என்று சொல்வார்கள். இது என்ன > என்பதை ஆச்சார்ய ஹ்ருதயம் என்னும் நூல் விளக்குகிறது. பரத்துவம், வியூகம், > விபவம், அந்தர்யாமித்துவம் என்னும் நான்கு நிலைகளில் உள்ள குணங்களையும் > அர்ச்சாவதாரத்தில் காணலாம் என்று சொல்கிறது. தமிழில் சொன்னால் பரமபதத்தில் > இருப்பது > பரத்துவம், பாற்கடல் சூழ்ந்திருப்பது வியூகம், அவதார வடிவங்களில் இருப்பது > விபவம், எங்கும் ஊடுருவியிருப்பது அந்தர்யாமித்துவம். இவை அனைத்தையும் ஒரு > விக்கிரகத்தின் மூலம் காணலாம் என்கிறது. > > எளிய மனங்களுக்கு உயர்ந்த தத்துவங்கள் புரியாது. ஆனால் ஒரு அழகான > விக்கிரகத்தை கடவுளின் பிரதிநிதியாக ஒரு பாவனையாக ஏற்பதில் கஷ்டம் > இருக்காது. இருந்தும் பகவான் விக்கிரகங்களுக்குஅப்பாற்பட்டவர் என்பதை > மறக்கக்கூடாது. அவனை அடைய வேண்டும் என்றால் வடிவங்களுக்கு அப்பால் சிந்திக்க > வேண்டும். > > யாவையும் யாவரும் தானாய், > அவரவர் சமயம் தோறும் > தோய்விலன்; புலன் ஐந்துக்கும் > சொலப்படான், உணர்வின் மூர்த்தி; > ஆவிசேர் உயிரின் உள்ளால் > ஆதுமோர் பற்றிலாத > பாவனை அதனைக் கூடில், > அவனையுங் கூடலாமே. > > எல்லாமும் அவன்தான் எல்லாரும் அவன். அவரவர் மதங்களால் பாதிப்பு இல்லாதவன் > (தோய்விலன்) ஐந்து புலன்களுக்கும் சொல்ல முடியாமல் உணர்வின் வடிவமாய் > உயிரின் உள்ளே போய் யோசித்தால், பற்று எதுவும் இல்லாத ஒரு பாவனையை எட்டிப் > பிடிக்க > முடிந்தால் அவனைத் தொட்டுப் பார்க்க முடியும். > > திருவாய்மொழியில் நம்மாழ்வார் யோசித்த அளவுக்கு நம்மால் யோசிக்க இயலாது. > அதனால் 'முமுட்சுப்படி' என்னும் வைணவ நூலில் சொன்னபடி விக்கிரங்கள்தான் > 'பர வியூக விபவங்கள் போலன்றிக்கே கண்ணாலே காணலாம்படி இருக்கும்'. > > விக்கிரகங்களை உடைக்கக்கூடாது. > > - சுஜாதா > > அன்புடன், > > சித்தானந்தம் > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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