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Mundaka Upanishad
‘U’ is pronounced short as in ‘full’. ‘n’ is pronounced as Venu; d as in dog.
The Upanishad is meant for study by monks or sannyasis. The level of the debate is higher than in others. It is said to be “arrestingly sublime and direct in teaching”.
The Mahaavaakya of this Upanishad is Satyameva jayate (naanrtam). (III, i, 6) It has been put on the national masthead along with the Ashoka’s lions. It is commonly interpreted as “Truth alone triumphs”.
There is a fallacy in this understanding. Sanskrit has two words to describe what is known as ‘truth’ in English. Satya refers to the absolute reality. It has no opposite. Asatya has no meaning. Rta is the human perception of Satya. Rta has a subjective element and is a limited view of the Reality. Anrta is a wrong perception or delusion. The axiom means “Reality prevails over delusions.”
A Sannyasi is advised to avoid all delusions.
This defines the qualities required of a Sannyasi. Sannyasa is to be looked on more as dedication than as renunciation. The dedication comes out of objective realization of the existential constraints and transcending them. ‘Renunciation’ or absence of an intellectual locus is a natural consequence of this dedication. A locus is binding and limiting.
The Shanti patha is as follows: (It was earlier cited in the Mandukya Upanishad).
Om! Oh Gods! Grant us the most auspicious words,
May we see the most auspicious sights
As we praise the Gods with steady limbs
Grant us a blessed life that serves the Gods.
We pray for our welfare
To Indra of ancient lore
To Pusha God of Earth
To Garuda the destroyer of evil
To Brhaspati to bless us.
Om Shantih Shantih Shantih.
Om! Brahmaa was the first to become manifest. He was the creator of the world and its protector. He instructed his eldest son Atharva in knowledge of Brahman. That knowledge is the foundation of all other knowledge.
Brahmaa is the four-headed creator. Brahman is the Ultimate Reality. Brahmaa is a lower form.
That knowledge was transmitted by Atharva to Angira. He instructed Satyavaaha of Bhaaradwaaja line. He then instructed Angiras and from then on to lower ones.
Saunaka the great householder asked Angiras, “Adorable one! which is that knowledge that includes every other branch of knowledge?”
He replied, “There are two kinds of knowledge. Those who know Brahman describe one as higher and the other as lower”.
“The Vedas, science of pronunciation, the knowledge of rituals, grammar, etymology, metre, and astrology fall under lower category. The knowledge by which one comprehends the immutable is the higher knowledge.”
I would include science and all secular (worldly) knowledge.
The wise ones comprehend that which cannot be seen or grasped. It is without eyes or ears and also without hands or legs. It is eternal. It could become many forms and is pervasive. It is extremely subtle. It is the origin of all and it is beyond decay.
The universe issues out of the immutable as thread spun out by the spider, or as trees grow out of the earth and as hair grows on the body. The immutable has the power to draw everything back like the spider.
As one prays to Brahman, food-based (anaerobic) life emerges. From food-based comes aerobic form of life. Thence the intelligent form of life comes. After that come the elemental forms. Evolution to the final merging in the eternal takes place based on duties.
I had dealt with these steps in the article on Hindu evolution. I have taken some liberty with this shloka in describing the final stage.
Brahman is omniscient. He is the ultimate knowledge of all that is known. From him the universe characterized by name, form and food emerges.
The last shloka sums up this chapter. Brahman is omniscient. The universe is his creation. Life evolves from his will.
-Skb.
Mundaka Upanishad II
In part I it was said that Brahman is omniscient. The universe is his creation. Life evolves from his will.
The path of rituals based on Mantras was discovered by the wise ones. One is advised to perform the rituals hoping for beneficial results. This path leads to the fruits of karma acquired by one.
The flame shoots up when the fire is kindled. At that time one should offer the oblation in the middle.
If a ritual is performed without observing the prescription it proves destructive.
The details of the prescriptions are given. These are not relevant.
The next seven shlokas (4-10) describe the results of the ritual observances. They limit one’s vision and prevent one from realizing the ultimate. Though the observations relate to Hindu rituals they are relevant in the context of other religions also. In particular shloka 6 describes how the limited ‘Gods’ mislead people with delusion of a chosen people. I am leaving the technicalities in the descriptions unchanged.
The seven different Agnis with flaming tongues are: Kaali Karaali, Manojavaa, Sulohita and Sudhoomravarna spulingini and Vishwaruchi.
When one performs these yagnyas according to the rules in proper time the fires turn into rays of the sun and carry him to the regions where the single lord of the gods presides over all.
They welcome him with pleasant words, “Come, Come! Here is your well-earned reward- the path to heaven.” They offer him adoration. The scintillating oblations carry the performer along the rays of the Sun.
These eighteen constituents of a sacrifice (yagnya) are perishable. They are fragile. The ignorant people get elated with the idea and mistake it for eternal bliss. They are ensnared in the existential constraints.
These people remain within the folds of ignorance. They think themselves to be learned and wise. Buffeted on all sides the fools wander through their life. They are like blind men led by blind men.
These infantile individuals congratulate themselves that they have attained the highest achievement. Deluded by desires they are afflicted with sorrow and lose the effects of their karma.
The deluded fools think that their rituals are the highest. They are ignorant of the other paths that lead to liberation. After a period of enjoyment they enter the world of misery.
One goes by the path of the Sun to the region of the un-decaying and immortal Purusha. That learned one is endowed with faith and meditation. He retires from active life and depends on charitable public support.
A Sannyasi is not limited by ideology, social norms and even by the need to sustain his body. That is why he depends upon anonymous public charity.
Monks living in Ashrams or belonging to the Catholic Church or nuns in convents suffer from the above limitations. In addition they are committed to the organization. Such enforced discipline may look socially productive.
Hinduism depends upon individual self-control. It may appear anarchic. The survival of the religion against Islamic onslaught is mainly owed to this individuality. Buddhism fell because it was centralized at Nalanda.
As they say, “the proof of the pudding is in the eating.”
A Brahmin intent on realization should examine the world limited by committed action. With the conviction that there is nothing more to be achieved, he should approach a scholar well versed in the Brahman.
That enlightened teacher would impart the knowledge of the imperishable Brahman to the calm and collected seeker.
To sum up: Different forms of delusions are described. The path to realization is open to those who have examined the world carefully and concluded that there is nothing to be done by energetic commitment. They should seek instruction from an experienced teacher.
Skb.
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