Essentials of Hinduism - Mundaka Upanishad

Essentials of Hinduism

Mundaka Upanishad

SUMMARY:

Mundaka means “getting rid of.” Man is following the “Shadow” in the Entire Life instead of the “Reality.” In this Upanishad, there are sixty four (64) Mantras inside a total of three (3) Chapters. This Upanishad attempts to teach man that he is ignorant, tells what is the Reality. We are proceeding in the wrong direction in life that is the cause of our problems and grievances in Life. This Upanishad talks about the Knowledge – there are two kinds of Knowledge – the Apara or the lower Knowledge and the Para or the higher Knowledge. The lower Knowledge refers to the four Vedas and the six Vedangas; the higher Knowledge refers to the Knowledge of the Brahman (Brahma Vidya) that leads to Brahman. Brahmavit Brahmaiva Bhavati – he who knows Brahman, becomes Brahman. The means of knowing or realizing the Brahman are stated – to be started by the meditation on Om, eventually leading to Jnyana, and, then the realization of the goal of Brahman. The last Chapter talks about the two birds seated on the same tree, the Spiritual Discipline and the ethical virtues.

DETAILS:

The Upanishad begins by stating that in order to live a higher Spiritual Life, the Body and the sense organs have to be kept functioning well. We need to think deeply and understand the meaning of the Veda Mantras, as well as, practice as instructed. Besides the mind and body, we have the Atma. The Karmas of man even after several Kalpas are not destroyed without the Self Realization. Therefore, we need to pursue the Knowledge of Atma. This is the highest Knowledge. Anyone can attain this Atma-Anubhooti.

Mundaka Upanishad talks about “Akshara-Paraa-Vidya.” The Vedas, Vedangas have been stated to be the Apara-Vidyas. Para-Vidya has been definitely stated to be the Knowledge by which the Immortal, the Akshara, is known – stated in different mantras of this Upanishad. The subject of the Apara-Vidyas is the Samsara or ignorance, which consists of the variety of Karmas and the resulting fruits. It brings misery, births and deaths with their associated evils. It should be abandoned. The subject of Para-Vidya is the attainment of Brahman, the Supreme Self, which is beginningless, endless, birthless, deathless, fearless, immortal, pure and undecaying. At first the inferior science (Apara-Vidya) is described, because without knowing it, there cannot be a desire to abandon. There is a mention made of the Agnihotra and associated details. When properly performed, it is the road to the upper seven worlds. Having enjoyed in the highest Heavens, the place of sensual pleasures, the fruits of their Karmas, it should be clearly understood that they enter again into this Bhuloka or even the inferior Worlds, in accordance with the residue of their Karmas. One example of this Yajna Mantra: Agnimele Purohitam in the Rig-Veda – Agni-Deva acts as our representative and delivers our Yajna Ahuti (the things we place in the fire during Yajna) to the Devas. Even those who performed the Yajnas, built hospitals, performed other very noble deeds and rose high go to the other higher Worlds for only temporary pleasures and return to the Bhuloka again. There are People - even those Learned in the Vedas and Sastras - who have not been able to get rid of their worldly desires such as lust, greed etc., as described later in the Ramayana and Mahabharata Chapters., are unable to come out of such traps. For the People who have controlled their Senses, the ones who have achieved the higher Knowledge of the Self - their accumulated papa-Karmas of several births gets washed away and they travel the Uttarayana-Path and reach the stage of immortality. What is the Uttarayana Path? After death, such people travel the bright Path of the Surya’s World and go to the Paramatma – this is the Uttarayana Path. This Upanishad warns us: we have only a short life and we have a lot to accomplish. In order to merge with the Paramatma, we have to understand the Vedas very well by Learning through a Guru, live a totally Detached Life, seek the Higher Knowledge of the Self.

Divyo Hya Moorthaha...Paraha as well as the other Slokas that follow describe Him – The Luminous Immortal Brahman. This part of the Upanishad is very thought provoking. The Brahman is bright, self-effulgent (self brilliant), very luminous, without form, He is both without and within, unborn, without Prana, without mind, pure and greater than the great, indestructible One. From Him are born the Prana (life), the mind, all the organs, Akasha, the wind, the fire, the water, the earth which supports us all. Fire is His head, His eyes the sun and the moon, the four directions the ears, His speech are the Vedas that are disclosed, the wind is His breath, the Universe is His heart, from His feet came the earth, He is indeed the inner Self of all the beings. From Him came the Rig, the Sama, the Yajur Mantras, the Diksha (the Initiatary Rites), all offerings, the World in which the moon Purifies and the Sun shines brightly. From Him proceed the Oceans and all the Mountains and the Rivers of every kind. The Purusha alone is all this Universe. He is the Brahman the highest and He is the One hidden in the cave of the heart, breaks the knot of ignorance. The Sun, the Moon and the Stars, the Fire and the Lightning all shine by the light of Brahman. The three-Worlds, mind, all senses and all life-breaths, are supported by the Brahman. They are centered in Brahman. He is the one support of all. Brahman is exceedingly subtle (delicate). It cannot be easily grasped or comprehended by the human mind. Within the heart, the Atma dwells. The heart is the vital center, where the Aspirant should Meditate on the Atma. Brahman is the Antaryamin, the inner ruler. He resides in the heart and moves within the heart in order to give Life and Energy to the organs.

This Upanishad states - by nature man is a good person. Our biggest handicap (disadvantage) to overcome the problems for Life, grievances is the ignorance of Knowledge. What is that Knowledge? Knowing about who am I, what is my True Nature. I have to realize that I came from the Paramatma, and I have a spark of that Atma inside me. I have to think high of myself! Seek a true Guru. He has crossed that stage of Samsara and he is capable of helping us to achieve the same for us.

Yasmindyouhu...Setuhu – to reach the Paramatma, minimize talks - to understand the Atma, minimize talks Everyday – to attain the state of immortality and higher Life later, this practice is a bridge. The speech should come from the mouth only for essential, as well as, good things like those related to our Self (our Prana) – literally (plainly) this means “Cut Gossips.” By talking less, we also conserve our Vital Energy and we can utilize this conserved energy for higher purpose of our life. It is said Kanchi Periyaval use to observe “Kashta Mauna” once every fifteen days. Our Atma is the one that is going to take us to the Paramatma. Atma is a bridge and it should realize the “Brahma Anubhooti” and intense dhyana is essential for this purpose – Mouna is a big help for the ultimate goal in life of the Self-Realization.

Yah Sarvagnyaha...Yadvibaati – this Sloka is not about the heart that beats constantly, but, about the Atma (Self) - Narayana Sukta points out three (3) identities – it is located at one hand measure above the belly-button and at the center of our heart; the lotus of heart is very effulgent because the self-luminous Brahman dwells there; in the Akasha or ether within the cavity of heart.

Bhidyatay...Paraavaray - The three (3) Karmas are described – Sanchita (accumulated results of works), Agama (results of current works in this present life which will bear fruit in the future lives), and the Prarabdha (the effects of one’s works which brought about this birth, as well as, the experiences of the current life). When one attains Self-Realization, only the Sanchita and the Agama Karmas are destroyed. Prarabdha still remains. It must be worked out and enjoyed. It must be exhausted by actual enjoyment in the Present Life. On account of the Prarabdha only, this Body continues to exist even after the attainment of Knowledge of the Atma. The Body will fall only when the Prarabdha is completely exhausted.

The last Chapter describes two birds inseparable companions dwell upon the same tree. One of them eats the sweet fruit while the other looks on without eating. Tree here means the body. The tree can be cut or destroyed and so the body too can be cut or destroyed. The two birds are inseparable. The Jivatma (the individual Soul) and the Paramatma (the Supreme Soul) are inseparable. The Jivatma is only a reflection or image of the Paramatma. The Jiva, on account of his passion, attachment and desires for the fruits of karmas, is deluded (tricked or misled) and as a result he is born again and again in this world. On account of his virtuous actions stored up in many previous births, he comes across a Guru, he controls the senses of his mind, practices meditation and experiences the Self. Then he enjoys the eternal bliss of his own Self. When he realizes the Brahman, he shakes off merits and demerits, that is, burns away the good and bad deeds, and being free from sorrow, attains that supreme equality or identity with the Brahman.

Kriyavan – the Performer of devotional practices, performer of pious works, constantly Meditates on the Lord; his activities consists of pursuing Knowledge, Meditation, Worship, Prayer, freedom from Desires, etc. He awaits an opportunity and when he gets one, explains the Scriptures to others. He is active in Teaching those who are inferior to him. He becomes a Teacher among the Seekers of Brahman!

Satyameva Jayatay...Paramam Nidaanam – Truth alone Triumphs, but not falsehood; For those who steadfastly practice the Truth, Devayana is opened. This is the path tread by which the Sages (Rishis) - free from the Desires, deceit (dishonesty), delusion (mis-understanding), pride, vanity, fraud and falsehood – ascend to the Supreme Abode of the True, which is attainable by the important practice, Truth. Truth is a most important discipline required to Purify and steady the Mind and to fix it on the Atma.

Na Chakshusha Gruhyate...Dhyaayamaanaha – He is not grasped by the eye, nor by speech, nor by the other senses, nor by penance (self-punishment) nor by good work. Only when a man’s mind is purified by the serene (calm) light of Knowledge, then alone he beholds (have in sight) by meditation, the invisible Brahman.

The last section of this Chapter – he who wishes to attain the final emancipation (Liberation), must renounce all the Desires. This is the first step in the Spiritual Path. There is no gain greater than the attainment of Self-Realization. Self-Realization should be the highest objective of Human Life. The Atma cannot be realized by the study of Vedas or intelligence or much learning. One should have a thirst for the Final Emanicipation. He should have a burning yearning (Desire) for attaining Brahman. He should long for Self-Realization wholeheartedly. He should earnestly seek to know Him, after renouncing all others. Then, and only then, he can attain Brahman.

Finally, some words about the study of Upanishads – he who is Spiritually inclined, who is endowed with dispassion (Detachment), Self-Restraint, Serenity, Purity, Renunciation and longing for Final Liberation, who has taken to Satya and Brahmacharya, can take to the study of the Upanishads. Upanishads is not a subject to be studied as a hobby or for mental amusement. Study will bear fruit for those who observe the vow and stick to their resolves tenaciously. Inside the Upanishads – the Knowledge of Brahman has been handed down from Brahma and the rest, from the preceptor (Tutor) to the disciple!

This article is a snippet from the Book Essentials of Hinduism, Authored by G.S Nilakantan. Hinduism for All is available online at www.giri.in and across Giri Trading Agency Private Limited, A chain of Speciality Stores dealing in all kinds of products needed in Indian Culture and Tradition.