Muktika Upanishad

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The Muktika Upanishad or Muktikopanishad is the last of the 108 Upanishads listed in the Muktika Canon . Its importance lies in the listing of the 108 Upanishads of the Canon and in a philosophical dialogue about liberation through control of the senses and the mind.

etymology

The Sanskrit noun muktika - मुक्तिक - means pearl . It is related to mukti - मुक्ति - and moksha - मोक्ष (mokṣa), which in turn mean liberation, redemption and enlightenment . Behind these terms hides the root mok dem from which the verb mokṣate - to free oneself, detach oneself, liberate, dismiss is derived. The Muktika Upanishad - मुक्तिक उपनिषद् - is thus the pearl among the Upanishads .

description

The Muktika-Upanishad belongs to the Sāmānya Vedānta along with 20 other Upanishads and, like the Subala-Upanishad , the Mantrika-Upanishad , the Niralamba-Upanishad , the Paingala-Upanishad and the Adhyatma-Upanishad, is associated with the White Yajurveda .

introduction

The corpus of the Upanishad is preceded by an introduction in which the infinite nature of Brahman is briefly described and which ends with a formula of peace - peace in me, peace in my surroundings and peace in the forces acting on me .

Steep

The section of the Muktika-Upanishad is made up of two chapters, which in turn are divided into two subsections. Chapter I, 1 consists of 52 verses and Chapter I, 2 of 6 verses. Chapter II, 1 has only one verse and Chapter II, 2 has 77 verses. A total of 136 verses thus form the body of the Upanishad.

Chapter I.

Rama with entourage, in front of it the kneeling Hanuman

The first subsection of Chapter I of the Muktika Upanishad is essentially a philosophical dialogue between Rama and Hanuman . At this point, Rama resides with his entourage and is surrounded by sages and disciples in Ayodhya . The purpose of the conversation is Hanuman's desire to learn about different types of liberation (mukti). Rama replies that the only true liberation is Kaivalya . Rama also refers to the Vedanta and says:

Whoever studies one verse of the Upanishads with devotion will reach the state of union with me. Even wise men can only do this with great effort . "

- Muktika-Upanishad I. 1, 14

Verses 26 to 29 then introduce the muktika canon of the 108 Upanishads:

How can Kaivalya be reached? The Mandukya Upanishad offers a sufficient answer to this . If there is still any uncertainty, study the ten Mukhya Upanishads . You will immediately gain knowledge and soon reach my whereabouts. But if you are still not sure, then refer to the 32 Upanishads and pause. If you are seeking redemption from the cycle of embodiment, read all 108 Upanishads. I hereby hear their order: "

- Muktika-Upanishad I. 1, 26-29

Verses 30 to 39 then list the 108 Upanishads.

In the second subsection Maruti requested (another name for Hanuman) Rama by the Shanti - mantra of the individual Vedas . In verses 1 to 5, Rama explains the division of the Upanishads according to their affiliation with the Vedas as follows:

  • 10 Upanishads are associated with the Rig Veda. Your catchy शान्ति shānti (peace formula ) begins with the verses vaṇme-manasi (my speech rests in my mind) - verse I. 2, 1.
  • 19 Upanishads are related to the White Yajurveda , their shānti begins with pūrṇamada (abundance is found in the transcendental) - verse I. 2, 2.
  • 32 Upanishads belong to the Black Yajurveda with shānti sahanāvavatu (May the Brahman protect us both) - verse I. 2, 3.
  • 16 Upanishads are related to the Samaveda and their shānti is āpyāyantu (may the invisible forces nourish us) - verse I. 2, 4.
  • 31 Upanishads are associated with the Atharvaveda and begin with the shānti bhadram-karṇebhiḥ (let us hear the auspicious truths with our ears) - verse I. 2, 5.

In the last verse of the second subsection (verses I. 2, 6), Rama recommends studying the 108 Upanishads as thoroughly as possible with a qualified teacher. Through this process accumulated karma is dissolved and fulfillment not bound to the body is achieved ( videha-mukti ), which ultimately leads to final liberation (kaivalya-mukti).

Chapter II

In the opening verse of the first subsection of Chapter II, Hanuman asks again about Jivanmukti (liberation of the Jiva, the individual soul, from the happiness and suffering of the world) or about Videha-mukti. Rama names the dissolution of the still effective personal karma as a prerequisite for Videha-mukti. This destruction of Prarabdha-Karma figuratively compares Rama with

" The space that escapes from the container that surrounds it ."

- Muktika-Upanishad II. 1, 1

The goal is eternal bliss, which can only be achieved by ending the suffering of self-centered action.

Sensory impressions and the eternally arguing spirit are a hindrance on this path . Therefore, in the second subsection of Chapter II, Rama emphasizes the importance of controlling the senses and the mind.

Rama describes the nature of the mind (Sanskrit मनस् - manas, English mind ) as follows:

“It is the discontinuity of the mind that causes birth, old age and death. It arises from excessive attachment to sense objects. Only by giving up the vasanas (sensory impressions from the past that remain in the mind) does the mind empty itself. When the ongoing thought process dries up, it gives way to immense peace. However, as long as your mind is not fully developed and has recognized the highest reality, follow what teachers, Shastra and other sources prescribe. Finally, when the defilements are mature in the mind, they should be destroyed. Only then can the truth be understood. Ultimately, even the good sensory impressions should be dropped. "

- Muktika-Upanishad II. 2, 24-31

And in verses 32-37:

“The mind is the root of the samsara tree, which produces thousands of shoots, branches, fruits and the like. I see nothing in him but a mental construct. If you dry it out, the tree will eventually die of thirst too. "

- Muktika-Upanishad II. 2, 32-37

In verses 48-50, Rama continues:

“The tree of the spirit, which is difficult to carry on the lianas of thought, grows from two seeds: the pulsating prana and strong sensory impressions. Even all pervasive consciousness is still stirred up by the pulsation of Prana. True knowledge can therefore only be obtained through concentration ( Dhyana ). Proceed in the opposite direction, dissolve the thoughts and you will be left with pure awareness. "

- Muktika-Upanishad II. 2, 48-50

Rama comments on the sensory impressions as follows:

“Polluting sensory impressions bind, but pure ones destroy the birth. Impure ones are pure ignorance, generated by the ego and lead to rebirth. The dormant state, however, is similar to a roasted seed that cannot sprout again. "

- Muktika-Upanishad II. 2, 61-68

And he further recommends:

“Refrain from mental impressions of things, rather cultivate pure perceptions such as friendship. But in the end you also have to be ready to break away from the latter. Give up all desires and concentrate on what is left of pure consciousness. And even leave this behind you, together with spirit and understanding ... "

- Muktika-Upanishad II. 2, 69-71

In verse 71, Rama Hanuman recommends that he ultimately turn his attention entirely to him:

"See me as noiseless, untouchable, without shape, having neither smell nor taste, as eternal, indestructible, without name or family - me who ends all suffering, to look like heaven, resounding as the sound of Om , undistributed but omnipresent, unique, without ties - me, who fills all space, forwards, to the side and upwards. "

- Muktika-Upanishad II. 2, 72-77

Enough

The introduction is repeated at the end after the steeping and with the mantra Om Shanti! Shanti! Shanti! completed.

See also

Individual evidence

  1. ^ Monier William: Monier William's Sanskrit-English Dictionary, second edition . 1899.
  2. a b Dr. WG Krishna Warrier: Muktika Upanishad . The Theosophical Publishing House, Chennai.