The Self is not attained through discourses nor through memorizing scriptural texts, nor through much learning. It is gained only by him who wishes to attain it with his whole heart. To such a one, the Self reveals Its true nature. (Chapter III, Section II:3)
Engrossed in the ways of the ignorant, these people (those who rely on the greatness of rituals and meritorious acts) childishly think that they have gained the end of life. But being subject to passions and attachments, they never attain knowledge, and therefore, they fall down wretched, when the fruits of their good deeds are exhausted. (Chapter I, Section II:9)
These ignorant men, who regard sacrificial and charitable acts as most important, do not know any other way to bliss. Having enjoyed in the heights of heaven, the abode of pleasures, they again enter this world or even inferior worlds. (Chapter I, Section II:10)
Knowledge will be your bow. Your mind, sharpened by worship and meditation, will be the arrow. Fixing it on the bow, with full concentration, draw back and hit the target, the Indestructible Brahman.
There is a sacred word – OM – which is the bow; your own self is the arrow and Brahman is the target. Without trembling, hit the mark, and like the arrow, lose yourself in It! Then all the knots of the heart are broken, all doubts disappear and all actions trail away when He is realized, who is the farthest away of the far away, the nearest of the near, the light of lights.
This one indeed is Prana that shines variously through all beings. Knowing this the wise one has no more the need to go beyond anything in talk. Disporting in the Self, delighting in the Self, engrossed in (spiritual) effort, this one is the chief among the knowers of Brahman. (Mundaka Upanishad, 3.1.4)
The Atman cannot be realized by a weakling. (3.2.4)
‘That’ is indeed that we can become ‘That’ (3.2.9)
Brahman is pure and is the light of lights. (2.2.9)
There the sun doesn't shine, neither do the moon and the stars; nor do these flashes of lightning shine; how can this fire? Tat shining, all these shine; through its luster all these are variously illumined. (2.2.10)
As long as we think we are the jiva,
We feel attached and fall into sorrow.
But realize that you are the Atman,
And you will be freed from sorrow.
When you realize that you are the Atman,
Supreme source of light, supreme source of love,
You transcend the duality of life
And enter into the State ofOneness .
We feel attached and fall into sorrow.
But realize that you are the Atman,
And you will be freed from sorrow.
When you realize that you are the Atman,
Supreme source of light, supreme source of love,
You transcend the duality of life
And enter into the State of
The pranava (AUM) is the bow; the arrow is the self;
Brahman is said to be the mark.
With heedfulness It is to be penetrated;
Become one with It as the arrow in the mark.
Brahman is said to be the mark.
With heedfulness It is to be penetrated;
Become one with It as the arrow in the mark.
Know that Self alone, the One without a Second,
On which are strung Heaven and Earth,
Inner Space, Mind, Vital Energy, all the organs.
Leave off other words, for this is the Bridge to Immortality.
On which are strung Heaven and Earth,
Inner Space, Mind, Vital Energy, all the organs.
Leave off other words, for this is the Bridge to Immortality.
Teachings of Angiras from Mundaka Upanishad
There are really two kinds of knowledge, he replied, and one of them is higher and the other is lower. The lower knowledge is of hymns and scriptures, rituals, grammar, poetry, astrology and other such sciences... but the higher knowledge leads a man to that which never dies. That is called the Indestructible
The Indestructible cannot be picked up like this stick or that stone. It belongs to no family, nor to any caste. It neither sees nor hears, It has no hands or feet, It is forever. Wherever you go It is there; you cannot leave It; It is all around you.
It is very fine, very subtle, and that is why you do not see It. Everything else has come out of this Indestructible, you see. You know how a spider spins out her thread from her own body, and draws it back with her arms, or how plants grow from the soil, or how hair grows on a person's body. In that same way, the whole universe emerges from that Indestructible Being.
Teachings from Mundaka Upanishad explained by Sadhu Bhadresh Das
Just like countless herbs and plants grow on this earth according to their seeds, similarly this world is created from Akshar. On the earth, some trees have thorns, some are lush with fragrant flowers, some abound with sweet fruits whereas others may be bitter, astringent or pungent. The root cause of this variety is their seeds, not the earth. The earth produces and nourishes all, it is not biased or pitiless. Similarly, with regards to variety in the world, Akshar represents the earth. The differences we see in the world are due to the seeds in the form of the previous karmas of each ‘atma’. In this way, although being the cause of this extremely diverse creation, Akshar has no faults like pitilessness and prejudice. Akshar is nothing but divine.
Yatha pruthivyamoshadhayaha sambhavanti – (Mundaka Upanishad: 1/1/7)