20 Thoughts from Mundaka Upanishad quotes, Satyamev Jayate meaning

Now, Let’s dive right into the 3 Mundakas or 3 Parts of the Mundaka Upanishad with two chapters each:

Mundaka Upanishad , Mundaka 1, Chapter 1

Lesson1 : Brahmavidya (Supreme Knowledge) is passed on from teacher to disciple

All knowledge in the world gets a correct perspective the moment we acquire Knowledge of the Brahman says the Mundaka Upanishad. Therefore, the first verse shows the Guru-shishya tradition of initiation. Also the knowledge flow that helps an aspirant realize the true immutable Cosmic consciousness.

Essence of Mundaka Upanishad quotes 1,2,3 from Mundaka 1, Chapter 1

• Lord Brahma, came first among Gods. He taught Atharvan, his son the knowledge of the ‘Brahman’ the (cosmic consciousness), the foundation of all knowledge.
• This knowledge passed on from Atharvan to Bhradwaja, from Bharadwaja to Satyavaha and from Satyavahah to Angiras (vedic rishis of the yore).
• Now, Shounaka, a householder (a man fulfilling his marital and societal duties) asks the Angiras (Vedic Rishis) which is that knowledge by knowing which every other knowledge becomes evident.

Lesson 2: The Higher knowledge, a foundation for all else, knowing which one can know all

This concept has been clarified with famous Vedantic similes. For example, the knowledge of a a clod of earth can give knowledge on all things made from it. Similarly, the knowledge of gold can give knowledge of all things made from it…

Lower knowledge is based on actions both good and bad hence perpetrating the karmic cycle of birth and death for realizing the fruits of such actions.

Essence of Mundaka Upanishad quotes 4,5,6 from Mundaka 1, Chapter 1

• The Rishis replied that there are two kinds of knowledge the Higher and the Lower.
• Lower knowledge consists of the 4 vedas, the Rigveda, the Yajurveda, the Atharvaveda and the Samaveda and their code of rituals, also the phonetics (the six angas of Vedas- the Vedangas), the grammar, the medicine, the astronomy, the prosody, metre etc. Further, knowledge that can help reach Cosmic consciousness is called as the Higher Knowledge.
• (Through the Higher knowledge) the wise see everywhere (the Brahman which is) invisible- beyond senses (Adrshyam) beyond grasp (Agrahyam), beyond gunas of Sattva, Rajas, Tamas (Agotram), beyond eyes, ears, hands and feet. This is the Eternal, Subtle, All -pervasive and the source of all Creation.

Lesson 3 : How the Universe manifests, the order of evolution as per Mundaka Upanishad

Essence of Mundaka Upanishad quotes 7,8,9 from Mundaka 1, Chapter 1

• Just as the spider spins a web and then effortlessly recoils and absorbs it, just as the herbs grow spontaneously on earth and the humans grow hair on their head without any effort similarly the phenomenal world springs forth effortlessly from the Brahman.
• By austerity (Tapas as in meditation here) the nature expands from the Brahman into creation. First comes Anna (meaning food, it being allegorical of Prakriti matter/Maya, things that humans enjoy). Next Prana (Hiranayagarba or Cosmic Energy) then Manah (Cosmic Mind) and from that evolved Mahabhutas (the 5 elements of Earth, water, fire, air and ether) and then the Lokah (as in the 7 worlds, earth etc) and then the immortality of karmic cycle (karmasu amrutam)(immortal as it takes ages for the results of karmas to fructify)
• This Brahmand (Hiranyagarb), name, form, matter all have come from the one who is Omniscient and whose only austerity (penance/tapas) is Pure knowledge (not self-mortification or rituals)

Mundaka Upanishad , Mundaka 1, Chapter 2

The reference here is to the vedic Rituals, Karmas and Mantras prescribed for heavenly pleasure. These are listed then criticized. That’s because Lower knowledge can only lead to samsara, actions and their consequent results. Thus they only continue the cycle of life, earth and misery.

The idea here is to educate aspirants that heavenly joy cannot last. That after all the sweet fruits of labour, joy will still be fleeting.

So, he must pursue the highest knowledge which can lead to eternal oneness with Brahman and eternal joy. This will also free him from the shackles of birth, death and decay.

Lesson 4 : Rites, requirements for rituals, benefits and their ‘so- called’ benefits.

Essence of Mundaka Upanishad quotes 1,2,3,4,5,6 from Mundaka 1, Chapter 2

• The truth is that the wise have elaborated upon the Mantras and corresponding karmas (rituals/sacrifices) in the Rigveda, Yajurveda and Samaveda. Following these will help you receive (worldly) fruits for your meritorious actions.
• Pour the oblations between the two sides of the flames of a well-ignited fire.
• The one whose Agnihotra sacrifices are without the Darsha (new moon) or Poornima (full moon) rituals or the autumn months’ rituals; without guests, offerings or feeding birds/animals or without other rules, that Agnihotra sacrifice destroys his 7 worlds.
• Kali, Karali, Manojava, Sudumravarna, sulohita, Spolingini, and Vishwaruchi these are the seven flames tongues of the fire.
• A man who sacrifices to the shining flames, at the right time (and in the right manner), is carried along by such oblations (as the sun\’s rays) to the resident world of the Lord of Gods.
• The mesmerizing oblations call out adoringly to such a sacrificer saying ‘Come, Come, you have earned this heaven through your virtuous ways’ and carry him along the rays of the sun.

Lesson 5 : The futility of these Rituals and sacrifices as per Mundaka Upanishad

Essence of Mundaka Upanishad quotes 7,8,9,10 from Mundaka 1, Chapter 2

Now, a cutting criticism of the popular ritualistic worship.

The eighteenfold yajna is Ashtadasha yagya: husband, wife and sixteen priests.

• The raft of inferior karma is shaky upon which the eighteenfold yajna is recommended. The ignorant ones who believe this to be the supreme or best karma (leading to heaven) will only be subject to old age, death, decay over and over (in the samsarik cycle)
• The rambling pundits who think that they themselves are intelligent are ignorant fools who are themselves subject to old age and decay. They are like the blind leading the blind (who eventually fall into the pit)
• In line with this ignorance (avidya), the immature (non-enlightened) ones arrogantly believe that they have achieved fullest achievement.  But such attached men (to worldly stuff) don’t understand that pain will come and heaven will be go, when they have exhausted the fruits of their good deeds.
• The deluded fools (pramuda) think that the Istapoortha (sacrifices and charity acts recommended by the scriptures) are alone of supreme value. They are oblivious to the other goal of the knowledge of Self. After enjoying heaven for their good deeds they come back to a lower world here.

Lesson 6 : Signs of pursuit of Higher knowledge, student and teacher

Essence of Mundaka Upanishad quotes 7,8,9,10 from Mundaka 1 Chapter 2

• The wise with a peaceful mind, the forest (aranye) dwellers and hermits who live on alms self-controlled (santah) and devoted to meditation and penance, free from impurities like rajas (virajah like desire, ego etc), go to the Path of the Sun (Deva Yana) where the Immortal Indestructible lives.
• After examining all the rites and results of Karma, a brahman/ aspirant/ student should develop dispassion (Vairagya) towards them and renounce them. With sacrificial fuels (an ancient practice) in hand, he must go to a Guru, well versed in Vedas and also absorbed in Brahman’s Knowledge (Cosmic Consciousness)
• To the student who has approached his teacher (with the proper protocol) with his mind reined in and his senses controlled, the teacher must teach the knowledge of the Eternal, that leads to bliss.

Mundaka Upanishad , Mundaka 2, Chapter 1

The whole universe, all objects and Jivas have come out of the same Infinite Intelligence. That is to say, Jivas are the same as the Supreme being just as sparks are similar to the fire from which they emanate. But the only difference is in their intensity.

Also, verses here allude to the Supreme God with and without attributes.

Now, the essence of the highest Brahman is Nirguna. So, this means that He has no attributes, no form or colour. Further He is also not a cause for anything. In fact, its very difficult to describe Nirguna or Absolute Brahman. However, Vedantic wisdom uses the famous Neti, Neti (not this, not this) formula to arrive at the Indescribable Indestructible Absolute Brahman.

Further, the secondary form of Brahman is Saguna, which means Brahman with attributes. This is also called the ‘Unmanifested Maya’ or the material cause, here.

Lesson 7 : Everything including Jivas (us) originate from and dissolve into the all- pervasive Brahman.

Essence of Mundaka Upanishad quotes 1,2,3,4 from Mundaka 2 Chapter 1

• The truth is that just as thousands of similar sparks emanate from a blazing fire, so do a multitude of beings (Jivas) originate from the Indestructible one and finally return back (dissolve) to the source (Saguna Brahman- Supreme Being with Form, Unmanifested Maya) again.
• But that Transcendental Effulgence (Nirguna Brahman- Supreme Being without form, Purusha) which exists both inside and outside of everything, has no mind or form is birthless and is without vital force is superior to Saguna Brahman.
• From him (Saguna Brahman) originate the Prana, the Mind, the fire, water, ether, air and earth that support everything.
• Sarvabhut-antaratma (the Virat Self within all of us) is one whose head corresponds to the Heaven, his two eyes the Sun and the Moon, his speech are the revealed Vedas, his heart the air, and his two feet emerging from Earth.

Lesson 8: Realizing everything is Brahman and recognizing Maya’s modification will untie the Avidya-granti (knot of ignorance)

The whole world is nothing but the Brahman. So, knowing the immutable Brahman means knowing it all, This is the answer to Shounaka’s question

Essence of Mundaka Upanishad quotes 5,6,7,8,9,10 from Mundaka 2 Chapter 1

• The Heavens, fueled by the Sun emerges from Him. From the Moon emerges the clouds and from the clouds the plants and grains on Earth. Man emerges (sustains) out of this and copulates (sincati retas) with woman (of which children emerge) Thus all creatures have emerged out of the Purusha.
• It is from Him alone have originated the Rig, Yajur and Sama Vedas and (from Him) the Sacrifice, the Sacrificer, The Kratavah, (sacrificial stake) diksha (rules) and (corresponding gifts). And (from Him) the Sun and the Moon that sanctify the world.
• From Him have emerged the Gods and Sadhyas (groups of God); man-birds-animals; Prana-apana (the two out of 5 vital forces, the other three being samana, vyana, udana); rice and barley; austerities, truthfulness, brahmacharya (continence) and dutifulness in injunctions (vidhi)
• Moreover, From Him emerge the seven sense organs (saptah pranah); seven flames (sapta archisah), seven fuels (sapta samidah); seven oblation (sapta homah); seven seats of senses (seven lokas). The pranas move seated in the heart placed there in groups of seven by God.
• Also, from Him have originated the oceans (samudra) and mountains (giriyah) and rivers of every description. From Him also originates all the herbs and their essences by virtue of which the Self (antaratma) thrives amongst the Mahabhutas (elements)
• The Purusha (nirguna Brahman) is all this karma, austerity, knowledge, it is the highest Indestructible Brahman. The one who has realized it (the presence) in the cavity of the heart has severed the knot of ignorance (avidya-granthi)

Mundaka Upanishad , Mundaka 2, Chapter 2

Lesson 9. Description of the Immutable Brahman (Nirguna) as per Mundaka Upanishad

Essence of Mundaka Upanishad quotes 1,2 from Mundaka 2 Chapter 2

• The self-effulgent Brahman resides in the heart of all. Everything is fixed on Him; all that moves (aejath) breathes (pranath) winks (nimijath). This One is both gross and subtle (the cause and the effect). It is beyond (comprehension of) ordinary beings. It is the highest, dearest of all.
• All the world and its people are fixed on the Indestructible Brahman (tat etat aksaram brahman), the luminous, the subtler than the subtle. That is Prana (vital force), also the mind and the speech. That is immortal and all this is true. O good looking one, shoot at it (meaning concentrate on it)

Lesson 10 : The Significance of OM in attaining Brahman as per Mundaka Upanishad

Om Chanting benefits by ridding the soul of impurities and helping it anchor itself on the Absolute. The symbol of Om also helps the mind concentrate on a concrete idea and sound while meditating.

For the detached, egoless and desire-free, Om is a mighty tool for absorption into the Brahman. Heart is the center of consciousness and hence the best place for concentrating on the Om symbol. This has also been explained in detail in Mandukya Upanishad quotes

Essence of Mundaka Upanishad quotes 3,4,5,6 from Mundaka 2 Chapter 2

• Use the mighty weapon the bow, recommended by the Upanishads. Fix the arrow of meditation sharpened with constant worship. Draw it out with a mind absorbed (as in draw the mind from all other distractions) in the one and only idea of God. Now, hit the target which is the Indestructible Brahman.
• Pranava, the symbol Om is the bow and the Self (Soul/ Jiva/ Atman) is the arrow and the target is the Brahman. One should become absorbed with It, as does the arrow with the target.
• The Self (antaratma) is one on whom everything; the Heaven, Earth, Sky, Mind , Prana and Organs are linked. So, give up all vain talks. (Concentrate on) this bridge (sethu) to immortality (amrtsaya).
• The nerves converge at the Atman (that lives) in the centre of the heart reflecting the moods of the mind. Exactly like the spokes meet at the hub of a wheel. Meditate on the Self thus with the help of Om. May you surmount all obstacles in your journey beyond darkness.

Lesson 11 : Atman resides in the Heart within the luminous Hiranmaye kosha, Realizing it unties the Hridaya-granti (the knot of ignorance)

This Universe is a play of Brahman. The Brahman within called Atman enlivens us from the heart. When we rid ourselves of ignorance, egotism, we undo the knots of the heart and realize Atman. Thus we merge into the Brahman as soon as our Prarabhda karma (karmic fruits for current life) is worked out. Sanchita karma (stored for next life) and Agami karma (stored for future lives) dissipate on Self/Atman Realization.

Essence of Mundaka Upanishad quotes 7,8,9,10 from Mundaka 2 Chapter 2

• The Omniscient, all-knowing Atman (present in the individual and collective consciousness) whose glory is manifest in the universe, lives within the sky of the luminous city of the Brahman. He is (perceptible in) the form of mind, is the controller of the vital forces and the body.  From his seat in the heart, He dwells within the gross body. Through the knowledge of him, the wise can attain the luminous joy of being imperishable
• The Hridayagranti (knots of the heart) is undone, when the Atman that is both high and low (cause and the effect) is seen. Now, the doubts resolved and the action (karma and its fruits are dissipated)
• The flawless transcendental brahman rests within the luminous sheath (hiranmaye kosha) All the ones with the knowledge of Self know that it is Pure and that it is the Light of all lights. 
• Neither the sun nor the moon shine there, nor do the flashes of lightning. Then how is it that this light shines so brightly. (not only this) by His light everything else shines as he does also brightly and diversely.
• Everything that we see in the front, back, right, left, above and below is nothing but the immortal Brahman. This whole world is nothing but Brahman, the highest.

That is to say, everything that we see in the shape of names and forms as modified by Maya is nothing but Brahman. The idea of a non- brahman world is a delusion like the idea of a snake (in the dark) that is actually just a rope

Mundaka Upanishad, Mundaka 3, Chapter 1

Lesson 12 : The misery of living out of the Jivatman and the glory of being One with Parmatman

This Mundaka has the famous ‘Two birds’ Vedantic metaphor.  Here, the tree stands for the body while the birds denote facets of Atman. The first bird is Jivatman (common consciousness as modified by the mind) and the second is Paratman (pure consciousness). This metaphor occurs in the Rigveda 1.64.20

Jivatman by virtue of having a sense of agency (Manas+ Buddhi+ Ahamkara) is busy enjoying the fruits of its action while Paramatman (untainted by ignorance, desire, action) is unaffectedly looking on.

Essence of Mundaka Upanishad quotes 1,2,3,4 from Mundaka 3 Chapter 1

• Two birds, friends of each other sit on the same tree. One eats the fruits while other looks on without eating.
• Seated by the same tree, the deluded Jiva (who is enjoying the fruit) grieves over his helplessness. But the moment he sees the glorious worship-worthy God,(the one who is simple watching) he is freed of all grief.

In short, when Jiva realizes his Atman Self he becomes free of misery and helplessness. He starts living in eternal bliss.

• When the wise one sees the Brahman, the luminous (golden-hued) Lord, the creator, then he shakes off all good and evil (virtue and vice) and becomes flawless and becomes one with the Supreme.
• He is the force of all vital forces (the Prana of all Pranas) that pervades all being. After knowing him, the wise have no need to babble anymore. He revels in the Self, he delights in the Self, executing all actions (devotional practices like meditation, acquiring knowledge etc) he is the chief among knowers of Brahman.

Lesson 13: Satmev Jayate in Mundaka Upanishad : Virtues to be eligible for Realization